Patravali Part 3 Harsh-Converted (14882)

PATRAVALI PART 3
Letter No: 3:1

To: Jagat Chandra Das
Only upon assuming a body-form did the sense-based soul understand

the sensory world; therefore, in the absence of the senses, the world
goes out awareness, That the soul in body-form does not require
anything other than worldly objects makes it abundantly clear that the
soul assumed a body-form either without any reason (the soul could
not have pre-supposed the existence of objects before assuming a
body), or for the purpose of experiencing sense-objects. But sense-
objects have not been able to satisfy wants; therefore, either the
feeling of wants is wrong, or the very nature of Soul is to stay in wants.
Since wants never ended, nor appear to end, any attempt to get rid of
wants by sense-fulfillment is a mistake, in other words, feelings of
‘wants’ that arise from sense-knowledge are mistakenly taken as
‘wants’.
In all my states, I’m in illusion. My activities are based on the belief that
sense-derived wants are correct, but if all that I perform is ‘correct’,
why then do I suffer? If I believe that ‘others’ are causing sorrows in
me, is not my hankering for happiness anything but wrong? On the
other hand, if my own activities are making me suffer, whatever I’m
doing for becoming happy can only be wrong.
When wrong is realized as ‘wrong’, for how long would one want to
remain in the wrong? If you think that understanding ‘wrong’ is
necessary to make others understand ‘wrong’, but if none is willing to
understand, why at all stay in the wrong?
==========
Letter No: 3:2
When I discussed with you matters of Soul in Guwahati, I don’t think

that there was any lapse on my part in making you understand, because
I made you understand in a manner in which your present
understanding can understand true Self. Whenever we understand, we
believe to understand correctly, but after some time or few days, when
we understand those sayings according to own understanding, these
are understood differently. In many instances, attachment to particular
person(s) makes us take the wrong as right, and repulsion makes us
take the right as wrong; as such, the criteria of right-wrong is infinite;
similarly, when a Guru-adoring disciple is ecstatic in Guru-thoughts and
hears Guru, those sayings are taken as gospels of truth, but confusion
arises when these are understood under the influence of past
samksaars. If present understanding understands the state of true Self,
it’ll only understand that the state of true Self is the state in which
sense samskaars get eliminated after getting ingrained in the soul.
If we accept that the soul was sense-based since infinity, we must

accept that samskaars of sound-touch-sight-taste-smell are the essence
of Soul, and also accept that samskaar-based body is infinite. But what
our senses observe and understand is that the final outcome of the
body is destruction. If we argue that ingrained samskaars of the soul
will remain till infinity, it’ll imply that samskaars cannot possibly
change; that is, sense-objects or matters of the past will remain
unchanged till infinity. But what we observe is that (a) samskaars of the
soul are constantly changing (b) the soul loses contact with and
separates from the senses (c) body gets destroyed and (d) one feels
there is ‘body’ and an ‘owner’ of the body in the forms of a ‘viewer’ and
the ‘viewed’; consequently, it’s clear that Soul was not sense-based
since infinity, because it was so, the above phenomena could not have
materialized. Anyway, after what I’ve advised you earlier, I don’t think
there should be any confusion in you.
That the natural knowledge of Soul is not stabilizing in the soul other
than by resorting to kalpana clearly goes to prove that the essence of
Self has no kalpana-based knowledge or object; had imaginative
matters been the essence of Soul, kalpanas would not have been
necessary. We clearly realize that when the senses cease to perceive
anything that was earlier perceived, then after some time, or after a
few days, the knowledge of those objects goes out of awareness (when
we taste sweet, we experience its taste, but thereafter we do not
experience this taste); rather only by image-knowledge of kalpanas, or
by imaginative knowledge does the knowledge of those objects come
into awareness. Language-based imaginative knowledge is what Rishis
call ‘samskaars’. Samskaars, smritis and karmafal are the same. What is
not in my smriti has no karmafal, nor do samskaars of right-wrong
manifest in me. Activities that I perform, or the kriya of right-wrong
that generates in me always corresponds to the kriya of my knowledge,
smritis, or my stored samskaars, in other words, the soul vibrates and
takes up a corresponding form, and enjoys or suffers happiness-distress
accordingly.
Since kriya of nature is present in my knowledge, or in my samskaars,

the extent to which samskaars of the elements earth, water, fire, air
and ether that are present in me will generate corresponding kriya and
will make me enjoy or suffer happiness or distress accordingly. What is
not in my soul or knowledge cannot cause feelings of good-bad or those
of happiness-distress; the moment there’s any feeling of good-bad or
happiness-distress in me, I can take it for granted that knowledge of
those things is in my knowledge; in other words, samskaars of those
objects are in me. Consequently, there’s no difference between
samskaars, smritis and karmafal. What causes vibrating difference in
the soul is called samskaars; smriti is same, and karmafal is also the
same. You may call vibrating difference which causes worldly
differences to be ‘karmafal, samskaar or smriti’, or you may call these
‘smritis’ or ‘samskaars’, or by any other name you like, but the fact is
that if you’ve dualities arising from knowledge-differences, differences
will definitely appear. There isn’t any problem in the difference-free
state; rather differences surface only in the state of duality. Influence of
samskaars is what causes the knowledge-difference whereby
categories surface.
Philosophers accept that the soul cannot dwell on two objects

simultaneously (view cricket along with soccer), yet the reason that
makes us believe that we can achieve this is the outcome of samskaars;
the soul becomes kriya-based or samskaar-based similar to those
smritis that are bonded in it, and these cling to different matters by
means of language. Since their reality is mere language, when language
is discarded, no reality can be traced. What our senses perceive to be
reality of objects cannot be traced in the absence of language. Present
kriya-based body is the same as smritis and samskaars of the soul; say
what I had performed earlier but was not stored in my memory neither
generate corresponding kriya in my body or in my soul, nor do I enjoy
or suffer corresponding happiness-distress. Body-kriya that
corresponds to my samskaars is what makes me suffer disease, agony
and the like. This is what karmafal is!
It’s not possible to know the essence of anything by means of language;

this is why, the one and same thing is denoted by different words, and
explains why, ‘karmafal’, ‘smriti’ and similar other words have surfaced
to explain the one and same thing. Since no state of existence
correlates with words of language, we take the help of different words
to understand the same thing.
I’m unsure how far I’ve been able to make you understand this topic.
=========
Letter No: 3:3

When as a child, all organs were there, kriya corresponding to the five
senses was also there, that is, the tongue experienced sweet or
pungent taste, and feelings of happiness-distress and hunger-thirst
were also there. What was not there at that time was the knowledge of
language; this is why, when a child grows up, neither is there any smriti
or samskaars of childhood, nor is there any samskaar-based feeling of
right-wrong, and nor does anyone lament for activities that were then
performed. Kriya-based actions of childhood do not generate any
feeling of shame, fear, hatred, vice-virtue, nor cause any agony or
happiness-distress; similarly, if activities of present knowledge do not
get stored in memory by the help of language, and do not get bonded
as samskaars, then upon perishing of body, other than a faint
knowledge of duality, there’ll be no sense-samskaars in me.
The moment my sense-knowledge tries to trace the essence of dual

knowledge in me, I shall not be able to arrive at any conclusion. This
inability to arrive at any conclusion relating to sense-knowledge will
kindle in me the desire to attain the state of true Self.
Nothing but samskaars gradually get bonded in the soul, and make it
repeatedly take up a body-form corresponding to those samskaars. This
is what makes the soul travel from one state to another, and if riddled
with animal-like samskaars, nothing can obstruct the soul from taking
birth in the animal species.
Since I cannot find any escape route, I continue circling within the
confines of my samskaars and samskaar-based knowledge.
=========
Letter No: 3:4

To: Surendranath Sen
I don’t know how I shall depart from this world, but know for sure that I
cannot, by any means, depart other than go along with my nature, and
the outcome thereof will also be similar. Is not my present state the
same as my nature? Could I bypass my nature to arrive at my present
state? Nature never deviates from its nature; say none embrace fire nor
does anyone relish unpalatable food; consequently, only that which
corresponds to my nature is fixed in me, and will remain so.
I experience a dearth of happiness, but unless my knowledge has the

knowledge of That object which can make me happy, I shall continue to
do what my wrong understanding makes me do. To believe that I’m
doing the right thing while residing in the wrong can only be an illusion.
Only when opposite thoughts (say Guru-thoughts) change samskaars
can the above mentioned samskaars or nature change. World-
knowledge changes in proportion to the samskaars of opposite
thoughts; therefore, unless you regularly associate with Guru and
change your thoughts, any desire to change past samskaars can only be
an illusion. Samskaars can change only when new samskaars override
past samskaars; till then, your thoughts, and the type of thoughts will
definitely be the same as those samskaars which are dominant in you.
This explains why, while formulating the technique of nurturing Guru-

thoughts, Rishis had stressed the importance of remaining engrossed at
all times, from cradle to grave, in thinking of dharma. Hindu scriptures
also mention the means to remain engrossed in thoughts of dharma at
all times while sleeping, sitting or eating. Other than by gaining the
knowledge of true Self, it’s impossible to know whether one’s state is
illusory or not.
========
Letter No. 3:5

Human beings cannot foresee their future, yet even for a moment,
none stops from thinking of the future; rather all imagine, ‘I shall have
grandsons and granddaughters, I shall do this-and-that’. All imagine so
many things, think of many friends and relatives in so many ways, but
never imagine the uncertainty of the final outcome of those kalpanas!
Even after seeing a corpse, I continue to imagine, and instead of being
ashamed of futile kalpanas of my future, I go all out to embrace these.
If human beings become enlightened about their uncertain reality, that
is, if they become aware of when and what will happen to their body,
all kalpanas will come to a halt. Can then there be any reason to suffer?
When I don’t imagine about any person, I don’t experience happiness-

distress relating to that person. Only illusions are attained through
kalpana, and not by means the knowledge of Self. At present, I can
imagine only what corresponds to my present state, but after five or
ten years, when my associates and my kalpanas change, my state will
undoubtedly change, and with a change in my state, my kalpanas will
also change. Is there any doubt that all my kalpanas of the future will
be reduced to mere ‘kalpana’? Verify this for yourself. Observe
whether your present kalpanas are the same as those which you
imagined in the past; say ten years back, did you ever imagine anything
called ‘Guru’? At that time, you even hated to imagine anything related
to sadhana, but now you’re practicing!
Kalpanas also change with a change in time and place. You did not
imagine that after reaching Dhubri (in Assam, India), you would then go
to Lakhimpur, but you did go. Once you reached Lakhimpur, your
kalpanas became similar to the situation of that place, and dubbed
whatever that you imagined earlier as ‘erroneous’. From this it’s clear
that kalpanas of the future of human beings are wrong and cause all
sufferings. Whatever I imagined earlier is now proved to be totally
wrong, but did I stop from resorting to kalpana? Ten years earlier, none
imagined the present European War, but at present, all around the
globe are concerned about it, and none can imagine its final outcome.
Death is axiomatic, and people are dying by day and by night, yet death
does not come into anyone’s kalpana. What can be more surprising
that I’m unable to understand that my desire to acquire permanent
happiness through a transient body is an illusion? People are dying by
day and by night, and death is axiomatic; yet even in illusion, the reality
of death is arising in anyone’s heart!
Body and kalpanas undergo a change with a change in the state of

childhood, youth, adulthood and old age, and also because of disease
and so on, yet my present kalpanas do not realize that kalpanas of the
future are merely kalpana. What illusion can be greater than this
illusion? Even after witnessing outcomes opposite to what I imagined, I
don’t accept that my kalpanas are wrong! Is there any other means by
which I can understand that kalpanas are wrong?
==========
Letter No: 3:6

Present sense-knowledge understands that future is bleak, yet I don’t

stopping from resorting to kalpana of the future. Is this not an illusion?
I practically witness that all kalpanas of the future have gone haywire,
yet I don’t take them to be wrong! When my ‘present’ can observe the
‘future’, how can that future be ‘future’? When future is present at
present, is it not proper to realize that kalpana the future by present
knowledge is illusion? By no means can present state of body remain
the same in future; therefore, why doesn’t one understand that
kalpanas of the ‘future’ of present knowledge are mere kalpanas?
Human beings are engrossed in kalpana the future, but what exists at
present in only the ‘present’. The tools with which, or the persons
about whom I imagine will cease to exist in future, yet I cannot accept
that my kalpanas are baseless. What can be more surprising than not to
understand this!
When everything of this world of my present knowledge is changeable,

is it possible to arrive at the Truth if I take present knowledge as my
basis of truth? Leave aside logic and argument; even present
knowledge observes that innumerable changes are taking place. What
had not been imagined is materializing, and what was imagined is not;
yet I do not realize that my kalpanas are mere kalpana. My attachment-
riddled knowledge is obstructing me from understanding that my
attachment is what is goading me to imagine. When my present
kalpanas will change, neither will I then understand which state is my
state of happiness, nor will I understand who amongst my imagined
persons will make me happy, or whom I intend to make happy; yet I
continue to imagine!
Present state of kalpana cannot understand what will remain when all
kalpanas are set aside. Events of the past are glaring proof that my past
kalpanas never materialized; rather my desire for attaining happiness
still remains a ‘desire’, yet in pursuit of my happiness, I don’t stop from
building castles in air. You’re practically witnessing the fallouts of
attachment, yet you don’t understand attachment to be ‘attachment’!
See the labyrinth we’re in! What then is the means to understand?
When I leave after death, whatever I had thought will become wrong --
lock, stock and barrel. There’s no surety as to when I’ll depart, rather
doubts surface the moment one falls prey to deadly ailments;
therefore, I must accept that I’ve no knowledge of the tenure of my life.
One resorts to kalpanas only after fixing duration of life. At present, the
entire world population is steeped in kalpanas by which the
phenomenon of right-wrong is changing abruptly. Did anyone ever
imagine these earlier? A particular country is wiped out by famine, yet
doubt whether anyone of that country had, in their worst illusion, even
imagined such an outcome. In their craze to become happy, human
beings have become lunatics! When the outcome of kalpanas is not
what they imagined, they get agitated. I invite sorrows by resorting to
kalpana of matters not perceived by my senses. Understanding illusion
in the state of illusion is illusion; the means to eradicate this disease is
to attain the state beyond ego. The means to attain this is ‘Guru’.
=======
Letter No: 3:7

Is present knowledge not the product of sense-knowledge? Why should

I accept my present knowledge as sense-born?
Nothing comes into awareness unless perceived by the senses, yet we

keep on clinging to imaginary objects by resorting to kalpana and
create a new world of our own. Unless I realize my kalpanas as
‘kalpana’, I cannot by any means get rid of my attachments. Ego-
banishing Guru-thought is the means to get rid of egoistic knowledge,
and the second method is to realize kalpanas as ‘kalpana’. If one does
not adopt either of these means, kalpanas will enter knowledge, and by
day and by night, enshroud it with illusions, and will continue to do so.
As long as human beings do not realize kalpanas as ‘kalpana’,

imaginative world will enshroud knowledge, and surely obstruct one
from experiencing true Self. Even at present, my ‘I’ is enshrouded by
kalpanas, and being unaware of this, I’m always busy with imaginary
matters. Sense-knowledge is definitely deficient. The arising of
questions ‘what’ and ‘why’ is its glaring proof. Can these queries arise if
my knowledge was not deficient? Take it for granted that where there
is ‘what’ or ‘why’, there definitely is a deficiency in knowledge. In the
state of complete knowledge, neither is there be anything to
understand, nor is there any craving.
========
Letter No: 3:8

Will not the knowledge of Jagat (disciple Jagat and the world at large)
ever realize deceptions of sense-knowledge? Will not the deceptive and
illusive nature of this jagat (the world at large) ever come into the
knowledge of Jagat (disciple and the world at large)? Is ‘Guru’ merely a
word of vocabulary? Is Guru merely a kalpana? Guru wants to explain
to Jagat that this jagat is a kalpana, but Jagat understands jagat to be
true. Does Jagat understand jagat to be true by jagat-jnan or by Guru-
jnan? No kalpana is possible in Guru’s jnan or while in Guru-jnan, but
when kalpanas carry me to different states of existence and make me
understand true Self in infinite ways, can I then see Guru in One form?
Consequently, whatever my kalpanas make me assume to be Guru is
the form of Guru that I shall understand and see. For no reason other
than taking this imaginary world as true do human beings fear that all is
lost, and this makes them shudder with fear of losing the shore. Such a
fear can surface only while in imaginative knowledge; when imaginative
knowledge is gotten rid of, neither is there any shore nor no-shore,
because Guru is beyond illusion. Although I stay in the association of
Guru, He is on one shore, and I am on the other; this knowledge of
‘two’ (Guru and me) is the root cause that makes me feel that we are
apart on two shores. When I’m with Guru, neither there is an ‘I’ nor
this-that shore, and no repentance either. The moment illusions creep
in, it makes me sing:
Take me to the shore, Dayal

Dayal, take me to that end
Friend of the lowest, O Guru
None but You is my friend?
He’s unlike that boatman

In the midst of the ocean
All problems He solves
In Him the world revolves.
My oars are six in number

They’re mischief mongers
Take me to the shores, Dayal
Dayal, take me to the shores.
When my egoistic knowledge understands Guru, I view Guru in the

form I imagine; when my associations or kalpanas change, I view Him
differently. I continue to view Him, but at times He disappears, and
when I seek Him, I find Him hiding right in my heart!
Jagat understands that his mother, brother, sister and such other
persons are ‘his’. All problems will get solved if Jagat does not take
them to be his, but Guru’s; because, Jagat’s activities are not feeding
and clothing them, rather their respective nature of the kriya of ‘hum’
originating from U-kaar is nurturing them. When egoistic activities of
ego-knowledge are getting materialized by the will of Guru, what
makes you illusively believe that ‘you’ are the doer?
I’m doing everything for Jagat. Why do you scream? Are you screaming
after understanding, or without understanding? There’s nothing to
understand; the moment you understand, problems will surface. As
long as there’s any understanding in you, it’s essential that you cling
unto Guru in every state; otherwise, attachments will creep in and
make you scream. If you don’t have faith in Guru-sayings, Guru
becomes loghu (small); this is why, it’s essential to have faith in Guru-
sayings so that results will be guru (greater). Whatever Guru says will
certainly happen. At every moment, Guru is concerned for Jagat, so
why is Jagat worried?
Does Guru change in the state of distress, or in the state of comfort?

I’m very keen to know this answer. Baba! Don’t get frightened.
==========
Letter No: 3:9

I get agitated when it comes to my mind, ‘My time is slowly and

stealthily passing by in frolic and play’, but when I start playing, I forget
how much time is left for the sun to set! When you engage in worldly
acts, it’s essential that you keep in mind when the sun will set. My
body does not bind me, rather what binds me is my kalpana; but when
I imagine, this does not come into my awareness. Kalpanas stretch time
and make it look as if time is infinite, and by instilling a sense of hope,
kalpanas deceive people and make them run from pillar to post. Now
I’m at ease (not in search of worthy disciples), but forget that time is
indeed running out. I feel that I was better when I was distressed
(looking for disciples) as I was always on the lookout for new associates
(worthy disciples), but I now find that persons who are unworthy of any
association have become my relatives. If you have firm faith on Guru-
thoughts, why then do you worry?
========
Letter No: 3:10
To: Yogeswari, A
Human beings suffer for their own wrongs, and the outcome of wrong
can never be right. If my activities are wrong, whatever be my
intentions, its results will inevitably be wrong.
I’ve come in this world with my senses. I find that my senses cannot
dwell on two subjects simultaneously; the moment my senses perceive
any object and thereafter see, hear or understand a different object,
knowledge of the former object gets replaced by knowledge of the
latter whereby the latter is perceived; say when my eyes see ‘white’,
the knowledge of ‘black’ vanishes; when the tongue tastes sweet, it’s
impossible to experience pungent or bitter; when touch experiences
hot, then nothing related to cold is then experienced; when the ears
hear a particular sound, then any different sound is not heard. In this
manner, any sense-organ cannot perceive two perceptions
simultaneously (cannot taste sweet as well as pungent); as such, since
we’ve no instrument other than the senses to understand whether
anything is wrong, we cannot, by any means, say that sense-perception
is wrong. In this situation, if I do not accept sense-knowledge as correct
and mistakenly assume it to be wrong, it is merely an illusion. It is
illusions that prod me to understand and supplant sense-knowledge
with language or language-based words and get attached to sense-
objects or matters. To understand kalpanas as correct is illusion; the
outcome of kalpanas can only be illusory. While residing in the state of
imaginative knowledge, kalpanas cannot be understood to be
‘kalpana’.
On the other hand, body-awareness will remain as long as attraction-

repulsion is in me. Body-awareness surfaces the moment there is
attraction-repulsion, and absent in its absence. When there’s no
repulsion in me, I cannot understand the reality of the state of
attraction, nor can I understand the reality of the state of repulsion in
the absence of attraction. When both attraction and repulsion are in
my knowledge, then understanding assumes the form of a mixture of
attraction and repulsion, and relative to this understanding, every other
thing is then understood. At the root of my ‘I’ is attraction-repulsion,
but since neither I understand the reality of attraction nor that of
repulsion, I have no knowledge either of these; this is precisely why;
one understands only what emerges from the mixture of their sense-
knowledge and kalpana, and nothing beyond.
We observe that we are never content with sense-knowledge, and nor

can we imagine anything that our senses have not perceived. Since I
neither have knowledge of the reality of attraction nor that of
repulsion, the soul strives to cling to sense-knowledge through kalpana;
the root cause why kalpanas cannot, and does not stabilize in
knowledge, is that a concoction of attraction and repulsion cannot
surface without concocting sense-knowledge and kalpanas. You’re not
content with the sense-knowledge with which you were born, but since
your knowledge has no form other than of your senses, it is your
mistake not to understand the reality of sense-knowledge as correct.
This mistake led you to imagine! At present, you’re enmeshed in
imaginative illusions to such an extent that you cannot even trace or
understand that the reality of your knowledge ever corresponded to
sense-reality; its proof is that ‘I’ disappears the moment kalpanas are
set aside!
It’s surprising that kalpanas have derailed the reality of your sense-
knowledge, yet your knowledge feels that kalpanas are not the cause of
your delusion! This is why; knowledge takes the knowledge of true Self
as erroneous. At present, since you cannot by any means understand
the reality of Guru other than by resorting to kalpana, you take the
kalpana-free state of Guru as an illusion, and Guru is not necessary. In
imaginative form, you can only understand kalpanas as correct, and by
day and by night, relish in passing your time embroiled only in
kalpanas.
=========
Letter No: 3:11

To: Yogeswari, A.
When Knowledge or Self or Soul took a body-form, it forgot its earlier

state, and objects that arose through body-awareness then became
‘objects’. In the absence of sense-based body, Soul had nothing at all
that resembled the senses.
We must accept that acquiring knowledge of true Self is the only object
of knowledge or the soul. Present understanding clearly understands
that when sense-objects and samskaars are eliminated from the soul,
what then remains being nothing but the state of Self; as such, both
sense-knowledge and sense-samskaars are nothing the products of
sense-knowledge.
If we do vichar whether the state of Self is the essence of Soul, or those

differences that arise from sense-knowledge are its essence, we’ll find
that in a particular state, only that corresponding state appears to be
the essence and correct. Actually, which of the two is its essence? If
knowledge does vichar about this correctly, it can be observed that
sense-knowledge does not have anything beyond the senses, nor does
any sense-related difference arise while residing in the state beyond
the senses; rather only when one has knowledge of both the states that
it’s possible to determine which of these two is its essence; otherwise,
it’s impossible. At the root of all desires is sense-knowledge, but there
was no desire in the state of knowledge beyond the senses. Even
present knowledge realizes that in the absence of object-knowledge in
knowledge, feelings of wants do not surface. Since the goal of present
knowledge is to become want-free, we must accept that the want-free
state is the state of Self.
People at present boast that kalpanas help in development. This can

only be a kalpana! Can anyone understand the degraded state of their
soul when they set aside their kalpanas? We need to compare two
states in order to decide which one of the two is developed, and which
is not; but of the two, that is, the state of kalpanas and the kalpana-
free state, people are totally oblivious to the kalpana-free state or
kalpana-free sense-knowledge; if kalpanas are left out, they feel that
there’s no Soul at all. Hence, the assertion that kalpanas lead to
development is a mere illusion.
Secondly: present knowledge clearly understands that knowledge of

true Self goes amiss in the state of illusion. As long a piece of rope is
perceived as a snake, rope-knowledge remains obscured; only when
illusions dissipate and the rope is perceived as a rope can knowledge
realize its illusion. Since present imaginative knowledge cannot
understand the original reality of Soul, can I not describe imaginative
knowledge as anything but an illusion? Had present knowledge been
correct, it would have understood its illusions, but it is only in the state
of Self that knowledge can understand that it is illusive. While in
illusion, one can only understand illusion and not true Self. Do vichar
about these. Try to understand whether your state is illusory or is
correct.
=======
Letter No: 3:12
When the soul is born in the form of a sense-based human body, kriya
of perceived objects becomes active only when the senses perceive
objects, and not in its absence; therefore, sense-understanding do not
bond with the soul. Only when you see persons, places and various
types of plants on any roadside does your knowledge become aware of
these objects, but the moment you shift from that place, and do not
store images of these objects in memory by words of language, then
kriya corresponding to those objects will not arise. From this it’s clear
that unless the senses actually perceive objects or are kept in memory
by the help of words of language, corresponding kriya cannot arise in
the soul; rather kriya-differences arise only because of object-
knowledge in memory. At first, sense-objects are imagined, and then
are imagined whether they are just-unjust, good-bad, right-wrong and
the like; as long as I take these attributes to be true, it’s impossible for
me to act differently from what I imagine; say only when my kalpanas
override my body-kriya and firmly hold on to the belief, ‘Illicit sex is sin’
will I refrain from this act; but when dominant body-kriya overrides this
samskaar, I’ll get engaged in it. Now you can easily understand how
intense egoistic knowledge or Ha-kaar must be in order to override the
samskaars of vice-virtue to actually engage in this sinful act! In this
situation, vibration complementing natural egoistic knowledge being
absent, it inevitably leads to a birth in the animal species. It also
becomes clear that as long as the soul has the knowledge of ‘correct’ or
‘just’ arising from the natural state of body-awareness, it will be born in
the human species, but when I succumb to intense body-kriya and act
in a manner which even preset knowledge considers inhuman (unjust,
say the act of murder), it will cause and will definitely cause the soul to
take birth in the animal or reptile species.
As long as samskaars of body-awareness remain stable, it’s impossible

to attain the state of Self or gain Guru-gnan; as such, other than by
getting rid of samskaars of body-awareness, the soul cannot, by any
means, attain the state of Self, but when inclinations bypass samskaars
of human-like knowledge and become dominant (say the act of
murder), a birth in the animal species is then inevitable.
My samskaars are what cause feelings of vice-virtue to arise in me. At
any given time, my understanding understands in two different ways:
one that corresponds to body-experience takes body-experience as
correct, and the other that corresponds to imaginative-understanding
takes kalpanas as correct. I experience ‘sweet’ taste when a stolen
rasagolla is placed on my tongue, yet I’m aware that it is a sin to eat
stolen food; but because there are two understandings in me relating
to the same thing, one of these two has to be right, and the other
wrong. By no means can I bypass my body-understanding (which wants
to eat rasagolla) and take my imaginative-understanding (sin to
consume stolen food) as correct; rather I’ll take anything that is against
my intense body-kriya to be an kalpana (if I do not understand that the
act of stealing being a sin is mere kalpana, I cannot eat rasagolla;
therefore, I cheat myself by believing that the act of stealing which I
take to be a sin is mere kalpana). In my maze of understanding, only
when I understand my kalpanas as ‘kalpana’, and move on the path of
dharma to attain the state of Guru or Self that I can attain Self; on the
contrary, when body-desires are intense, kalpanas will cause me to be
born in the animal species.
On the other hand, renunciation is not possible other than in the

samskaar-free state. The reason why kalpanas became necessary while
there is body-awareness is the same for which egoistic knowledge does
not stabilize in the kalpana-free state. When kalpanas of sense-objects
are negated from my knowledge, my existence seems to crumble, that
is, I cannot trace the reality of anything, and will get agitated. It is this
agitation that will transport you to your state of true Self; therefore,
shunning kalpanas is the only means to attain Self.
========
Letter No: 3:13

To: Yogeswari, A.
Present understanding of my imaginative state has an understanding of

the non-imaginative state also, but on attaining the state of U-kaar,
there is no imaginative understanding at all. That knowledge akin to
present knowledge is missing in a fetus or while asleep proves that
imaginative knowledge cannot imagine the imaginative state; whereas
imaginative knowledge has knowledge of both the state of kalpana as
well as beyond kalpana; imaginative state being mere kalpana and
thriving only in the imaginative state, there is no kalpana in the state of
Self. Since the knowledge of the essence of Self is never lost, the
knowledge of Self is there even in kalpana; but since kalpanas can
thrive only in the state of kalpana, there is no kalpana in the state of
true Self.
When any correct is witnessed by two witnesses in comparison to a

correct witnessed by only one witness, the correct of the single witness
is taken as wrong. Since kalpanas exist only in the imaginative state, but
that of Self exists in both the imaginative as well as the non-imaginative
state, the state of Self is correct, and that of kalpana is incorrect.
Moreover, my senses also declare that when we imagine sense-
matters, kalpanas are definitely different from sense-perceptions; say,
when I describe rasagolla (sweet milk confectionery) by a word of
language, my tongue declares that it does not experience the taste of
rasagolla; my eyes affirm that they do not see ‘blood red’ when I
imagine ‘blood red’ by words, and nor my skin affirms that it
experiences hard or soft when I hear ‘hard’ or ‘soft’. Knowledge that
surfaces when objects come into contact with the senses does not
surface similarly in the absence of such contact; in other words, our
senses are asserting that kalpanas are inaccurate.
My mind is also telling me that kalpanas have not at all helped me to

get rid of desires, rather caused their increase and produced opposite
results; therefore, neither can the senses nor the mind understand
anything resembling Self merely by kalpana.
On the other hand, if you subtly observe, you’ll find that when
knowledge focuses on any object, the form of knowledge becomes
similar to the object; in other words, since knowledge has no form
other than the form arising from perception, any object cannot be
perceived if the form of knowledge is different from its object-form.
Since knowledge keeps changing with a change of objects, it implies
that other than by resorting to kalpana, it cannot dwell on two objects
simultaneously (cannot see a game of soccer on television while
hearing commentary on cricket). Sense-knowledge cannot possibly
understand any difference between two objects; ‘differences’ that you
believe you understand are illusions! In your quest to understand
illusion, take care that you don’t get trapped in illusion! Do vichar about
this.
When you eliminate the word ‘white’ from your memory, the form of
your knowledge can only be white and cannot have any knowledge of
black; your senses have no capacity, other than by resorting to kalpana,
to differentiate white from black. From this it can be concluded that
any attempt to cling to sense-objects by means of language is wrong.
Ears cannot perceive two sounds at the same time (say hear a bell
ringing and your aunt snoring); any ‘difference’ between two matters
cannot be understood by mere hearing. It’s also observed that when
our eyes perceive an object, knowledge takes up one form, but when
perceived by our ears, it takes up a different form; that ‘sight’ is
different from ‘sound’ is its proof. Sight and sound cause knowledge to
change differently, and forms get changed accordingly. In any kalpana,
we actually do not imagine the essence of any object; rather we
conjure a reality that corresponds to our kalpana. If you do vichar
about this, you’ll realize that nothing but unreal forms are imagined
whereby something non-Self is conjured as Self.
Relative knowledge can understand only kalpana, not essence;
therefore, polluted knowledge cannot understand the essence of Guru,
nor will it ever understand;. Since relative knowledge has knowledge of
both right and wrong, it is only by gradually eliminating one in relation
to the other will you arrive at the actual right. As long as wrong
kalpanas continue to understand wrongly, you may still go astray even
on attaining Self.
This is why; kalpanas cause infinite liberation as well as infinite

bondage. When kalpanas are not understood as ‘kalpana’, they cause
infinite bondage, that is, when the reality of knowledge illusively takes
non-Self as Self, it causes bondage; but when kalpanas are understood
as ‘kalpana’, it causes liberation. When knowledge experiences Self,
realization dawns that knowledge does not have two realities, rather it
is only in the state of kalpana illusion that ‘two’ is understood,
therefore, knowledge must realize kalpanas to be ‘kalpana’. When one
does not imagine, then all perceptions and their corresponding states
are correct, and nothing is wrongly understood; rather it is only when
one resorts to kalpana that they understands wrongly. The benefit of
kalpana is limited only for realizing kalpanas as ‘kalpana’, but the harm
that kalpanas cause is incalculable. If one always resides in imaginative
states and remains engrossed in kalpanas of imaginative knowledge,
they’ll never be able to understand anything wrong as ‘wrong’.
==========
Letter No: 3:14

To: Yogeswari
Knowledge of Self does not have any second object; when there is any,
the state of knowledge gets categorized, and acquires a different form
whereby the essence of Self is lost.
‘Categories’ that we understand, or what we term as ‘categories’

surface only when knowledge of a second object comes into
knowledge, whereby knowledge becomes different, and the knowledge
of Self is lost. When all object-knowledge are set aside from present
knowledge, difference-riddled knowledge will not be able to trace any
knowledge. The significance of this statement is that as long as
knowledge remains infested with differences, it’s impossible to
experience the difference-free state or difference-free knowledge; any
second object which causes knowledge-difference cannot be right but
is illusion. We must therefore accept that when all object-knowledge
are set aside, knowledge cannot have any knowledge of any form. Since
the reality of knowledge is coming into our knowledge only through
knowable-objects, we must accept that knowledge springs from
knowable-objects, or accept that knowable-objects appear because
there is knowledge. Once we accept the existence of knowledge, we
must accept that knowable-objects are illusions, because if knowable-
objects are not illusory, why does knowledge become illusive? If you
say that knowledge is itself illusory, then everything in knowledge
becomes illusive, but we cannot, by any means, accept that knowledge
is illusive; rather knowable-objects are illusions.
That knowledge has become illusive because of understanding

knowable-objects as true is why it cannot set aside knowable-objects,
and cannot understand Self. It is through the senses that knowledge
understands knowable-objects; therefore, it is only by eliminating
sense-knowledge that objects can get negated. When the senses are
negated, what then remains can only be the state of Self; in other
words, knowledge which has a comparable basis cannot acquire
comparison-free knowledge.
Now ironically, even when the senses do not perceive objects, it still
strives to hold on to sense-reality by resorting to kalpana; but sense-
akin reality cannot, by any means, manifest through language-based
kalpana. The knowledge that it feels necessary to hold on to by words
of language is sense-akin knowledge, but knowledge acquired by
kalpanas is not sense-born, because sense-knowledge can generate
only through the senses; therefore, the desire of knowledge for
acquiring sense-akin reality increases. The sole purpose of knowledge is
to satisfy desires, but since language-based kalpanas can only increase
desires instead of decreasing, unless all kalpanas are not got rid of, or
until you realize that kalpanas are ‘kalpana’, knowledge of true Self will
definitely be deficient.
Knowledge may take all care and effort to understand sense-objects,

but even these efforts will acquire multiple imaginative forms. Desire to
understand arises from a deficiency in understanding; the fact that we
require kalpanas in order to understand the reality of sense-objects
proves that sense-objects are causing deficiency in knowledge. As no
kalpana is at all possible in the kalpana-free state, any attempt of an
imaginative knowledge to understand kalpanas as ‘kalpana’ is an
illusion.
Accept that knowledge has no form. Accept that the form of knowledge
that emerges from a change in knowable-objects is its form, and this is
what is correct. Even by this measure, kalpanas are erroneous, because
if you say that knowledge has an independent form, knowable-objects
are making its form unreal. When the Real (Self) is treated as ‘unreal’,
one clings to the unreal by resorting to kalpana.
By all logic and argument, it is proved that kalpanas are nothing but
‘kalpana’.
=========
Letter No: 3:15

To: Panchanan Gangopadhyay
[Later became Guru Bhumanand Paramhamsa]
The manner in which my five senses bring about a change and

categorize my knowledge while perceiving is not so when the senses do
not perceive; this is why, knowledge craves to hold on to sense-
knowledge, but unless objects come into contact with the sense-organ
required to perceive that object, corresponding object-knowledge
cannot possibly surface (say unless a rose is brought near our nostrils,
we cannot perceive the smell of rose). Our five senses always perceive
different objects whereby knowledge assumes different forms at
different times and make it reside in different states, but since one
form of knowledge causes another form to disappear (when we see a
horse after seeing a cow, the form of cow disappears from knowledge),
knowledge feels it necessary to hold on to its previous form by
resorting to kalpana. At first, kalpanas imagine objects, and only then
are their vice-virtue or heaven-hell imagined. The senses always shift
from one object to another, and driven by their nature and accord,
discard anything that is repulsive; say the sense of touch does not
embrace fire, the tongue discards pungent food, and bright sunshine is
repugnant to the eyes and so on. None of these is kalpana, rather all
are actual sense-experience. Objects are at first imagined by words of
language, and then only are their vice-virtue or heaven-hell imagined
by words of language (say, the daughter of any person is at first seen
and then only it is imagined whether she is obedient-disobedient,
beautiful-ugly and so on). Imaginative knowledge determines whether
anything leads to vice-virtue or to heaven-hell. Before kalpanas enter
into my knowledge, whatever my body-properties make me understand
as ‘virtue’ is for me virtue and whatever is ‘vice’ is for me vice.
Imaginative vice-virtues do not cause any change in body-
understanding of good or bad ( a diabetic may imagine that taking
sweets is harmful, but if body-kriya is intense, that person will consume
sugar, that is, kalpanas cannot bring about change in body-
understanding).
The reality of vice-virtue has become so open-ended that even

kalpanas cannot imagine. If knowledge of any vice-virtue is in me,
kalpanas will remain intact, and if kalpanas remain intact, coming and
going of the soul corresponding to imaginative samskaars is inevitable.
If you want to get rid of kalpanas, first get rid the notions of vice-virtue
and heaven-hell. Since kriya corresponding to kalpana is different from
that of body-kriya (kalpana of rasagolla will not satisfy my body-desire
for eating rasagolla), I’m forced to imagine its opposite (forcefully
imagine eating rasagolla and is satisfying me although I know very well
that such a kalpana cannot satisfy my body); this is how kalpana-born
vice-virtue gives rise to samskaars and forces the soul to take up a
corresponding body-form and thereby experiences the outcome of
karmas.
Is it possible to imagine vice-virtue or heaven-hell if you do not hold on

to related objects by resorting to kalpana? Can anyone then suffer or
enjoy vice-virtue or heaven-hell? Think a bit. Does your soul ever
repent for an action which you do not take as vice? The soul, by taking
resorting to kalpana of objects, has itself become its cause of bondage,
and kalpanas of vice-virtue and heaven-hell of those objects are
generating corresponding consequences. In order to realize kalpanas as
‘kalpana’, get rid of all sub-kalpanas of vice-virtue arising from
kalpanas, and then compare the reality of your kalpana with that of
sense-knowledge. The soul can perceive only by the senses, and since
sense-knowledge does not bind the soul, it’s advisable to achieve the
state of pure sense-knowledge; as such, the moment sense-objects
disappear, the world will also disappear.
When sense-perception makes us assume different forms, one form

does not clash with another, but it is not so in the case of kalpana; say
when our sense of touch experiences heat, we only experience heat,
and when it experiences cold, we only experience cold; therefore, the
body-property that experiences heat does not clash with experiencing
cold. This is not so in the case of kalpana, because though body-
property makes us experience anything as correct, kalpanas may make
us understood this as incorrect (say although it’s correct for body to
experience heat when temperature is high, kalpana may make us take
heat to be uncomfortable and incorrect). Also, one kalpana may take a
different kalpana as opposite, and when this kalpana changes, the
former kalpana may again become correct (we may change our
kalpana that nothing is wrong in tolerating heat in summer), and the
first kalpana becomes correct. But body-experience will always repulse
the touch of fire (sense-knowledge always remains unchanged,
whereas kalpanas keep on changing). From this we find that kalpanas
make the impossible possible, and the possible impossible.
Do vichar about this. Realize kalpanas as ‘kalpana’. Have faith in Guru-

sayings and proceed on the path directed by Him. By Guru-grace you’ll
realize the reality of kalpanas; but if you move on in life according to
your whims by reposing faith on your imaginative understanding, and
these become fixed in you, it’s impossible for anything good to
happen.
=========
Letter No: 3:16

To: Yogeshwari, A.
I understand, act and decide my right-wrong by my present

understanding. The form of present understanding and explaining is
based on language, and sense-knowledge is at its root, that is,
knowledge assumes the form of objects that come into contact with
the senses, and what one understands or explains is only this. This form
is the only form, and is indifferent from sense perception, that is, sense-
knowledge and its corresponding state is the same. When knowledge
gets changed, its corresponding state also changes. Mind being the
product of samskaars of sense-knowledge, it cannot, even for a
moment, stay in a state of void; this is why, mind will always remain
engrossed in something or the other.
Mind or knowledge cannot dwell on two forms simultaneously (say see

a horse and at the same time hear of a horse’s feats); this explains why,
the form of knowledge that surfaces through one sense organ (say
eyes) cannot be understood or explained by hearing or explaining by
means of words, yet we believe that we understand perceptions of all
the senses by the help of words. This is mere illusion! Specifically,
knowledge does not, and can never embrace two forms
simultaneously; when the form of knowledge is of sight, there is no
form akin to sound; therefore, it’s essential to realize that it’s
impossible to understand any state (say perception of sight or of touch)
by the help of words (hearing). Since the form of knowledge changes
with a change in knowable-objects, the changed form then becomes its
form. Not to understand this is illusion!
If you accept that knowledge of a second object cannot come into

knowledge other than through the senses, you must also accept that
knowledge of this visible world or sense-objects definitely surfaced only
through the senses. In real terms, this visible world appears to be real
only because of the senses; say when the glow of a lamp is viewed
through a piece of red or blue colored glass, the glow of fire is seen as
red or blue, and though the color of fire is different, the color of that
piece of glass makes the glow appear similar to the color of that glass;
similarly, the visible world that our senses see is not its real form, but
different from what we see. If we say that forms of objects are different
even in the absence of sense-perception, even then, it’s impossible to
understand any change of form unless the senses perceive objects. As
long as the glow of lamp is seen through a colored glass, that glow will
appear to be of a different color; the moment that glass is removed, the
original color of fire is viewed; similarly, if you understand the essence
of the non-sensory state without actually residing in this state, your
understanding can only be a kalpana.
Accept that knowledge has a reality beyond the senses; otherwise, the
non-sensory state will remain an illusion. That there is no sense-
knowledge while in embryo, or while asleep, or in the state of
unconsciousness goes to prove that there indeed is a state beyond the
senses. Neither does sense-knowledge understand the essence of
knowledge beyond the senses, nor can knowledge beyond the senses
understand the essence of sense-knowledge. That difference-afflicted
sense-knowledge cannot understand any state different from the state
in which it resides implies that knowledge of ‘two’ cannot be gotten rid
of other than by acquiring the Singular state. Knowledge is ‘One’, but
since knowable-objects make it assume different forms, it can reside in
its state of Self only when knowable-objects are negated.
Knowledge, in its first state of difference (U-kaar of Guru-ghaat), was

correct and had a reality, but mistaking this state to be unreal caused
illusions to deepen, and in course of time, a sense-based body-form
manifested, which in turn led to attachment (body-awareness). On
getting attached, I could not remain content with sense-knowledge,
whereby knowable-objects arising from smritis and samskars got
bonded in me. I gradually forgot the reality of sense-knowledge and
started understanding kalpana-born reality, and by residing in an
imaginative state, I mistook the wrong for right, whereby I now take the
wrong as right. As long as knowledge does not understand the ‘Right’,
it’ll remain impatient and agitated to understand ‘Right’; this is
precisely why, an imagined ‘Right’ of an imaginative understanding
bonds the soul with samskaars of an imaginative world and get
ensnared in worldly matters.
Mistaking the first state of U-kaar as wrong led to the emergence of

body with the five senses; kalpanas then crept into me through
language. By understanding kalpanas as correct, happiness-distress
started to agitate me and made me reside in different states of joys and
sorrows. In the state of kalpana or of wrong, its outcome can only be
imaginative and wrong. Sense-knowledge has nothing to do with past
or future. The first feeling of ‘second’ in knowledge caused the
knowledge of non-Self to surface, and made me accept the attachment-
riddled state as correct. If present dual-knowledge does not understand
the original dual (U-kaar) state as its core, knowledge will never
understand its subsequent states of illusion as ‘illusion’, in other words,
if all subsequent states are not understood to be illusions, you’ll not
understand true Self.
The state of awareness at any point of time is the form in which

knowledge resides (while dreaming, the form of knowledge assume the
form of those dreams). There was a specific reality at the origin of
awareness, but in course of time, the unreal became the reality of my
understanding. In my present state of deep illusion, I understand non-
Self as Self, but in the U-kaar ghaat of Guru, I would have understood
only Self as Self; therefore, attaining the state of U-kaar is the one and
only means to gain knowledge of Self.
===========
Letter No: 3:17

I never changed my statements that I gave to disciples, nor will I ever

change them; rather disciples of Kali Yuga are the ones who always get
changed, and change their statements.
The reason why you don’t understand my advice is that your kalpanas
have made your knowledge assume different forms; this is why, it
makes you feel you cannot understand anything opposite to it, or what
does not match those forms. The bottom line is: the visible world
comes into the knowledge of knowledge through the senses, and
sense-perceptions cause differences to arise. Since sense-knowledge
does not cause samskaars, the soul or knowledge tries to hold on to
sense-perceptions by kalpana and became samskaar-based. Samskaars
find their expression through kalpana words of language, whereby a
new form of attachment evolves. When we hear the sound ‘Ri’, ‘Li’, ‘E’
or ‘U’ (vowel sounds), we only hear corresponding sound and cannot
possibly imagine any object; if we at all require kalpana, we’ve to take
the help of other sounds in between ‘A’ and ‘Ha’ (consonant sounds).
When we pronounce the sound ‘E’ and want to elaborate on this
sound, we need to add other sounds in between ‘A’ and ‘Ha’ with this
‘E’ vowel sound (say ‘heat’, ‘cream’), and only by adding consonant
sounds do we express or say anything; say if you want to imagine
‘Vishnu Narayan’ or ‘sthiti’ with the sound ‘E’ (or ‘I’), you cannot
imagine without adding consonant sounds with the vowel sound ‘E’ or
‘I’. If you set aside your ego-based knowledge, you cannot imagine
anything resembling present kalpana; consequently, as long as you
imagine, you’ll keep on clinging to egoistic knowledge, and by getting
differentiated in different ways, reside in different states. As such, if
you continue to imagine, you cannot, by any means, go beyond egoistic
knowledge.
Further, knowledge loses its identity when the form of imaginative
knowledge dissipates; therefore, only when one resides within sense-
knowledge will right-wrong, vice-virtue or heaven-hell not be imagined.
Neither do the senses have the capacity to dwell on two objects
simultaneously, nor these have the ability to compare; say when my
eyes see white, or my tongue tastes pungent, neither do my eyes see
any color other than white, nor does my tongue experience any taste
other than pungent, that is, it’s not possible to compare difference in
color or taste. Where then is your capacity to judge whether anything is
right or wrong?
The illusive belief that matters imagined by the means of language will
always remain in my knowledge is what makes me compare right-
wrong, vice-virtue, and heaven-hell and so on, that is, right-wrong
surfaces in knowledge only because of kalpana. Until all distinctions
evolving from kalpana are gotten rid of, understanding kalpanas as
‘kalpana’ is mere vocabulary, that is, unless feelings of hatred, shame,
fear, race, caste arising from kalpanas are got rid of, any attempt to
understand the reality of kalpana is futile. When there’s any feeling of
shame or hatred, imaginative matters corresponding to shame, hatred
and the like will appear in knowledge. Can your knowledge have any
knowledge of vice-virtue if you merely hear the word ‘vice’ or ‘virtue’
without corresponding object in knowledge? The fact is that, when
there is any right-wrong, objects corresponding to vice-virtue or
heaven-hell will also be in your knowledge. While residing in the
imaginative state, it’s impossible to go to the state of U-kaar. Neither is
it possible for present knowledge to imagine the state of U-kaar ghaat,
nor while residing in U-kaar is it possible to imagine like present
knowledge; consequently, other than by getting rid of kalpanas, Guru-
thoughts cannot arise. Any attempt to attain the state of U-kaar can
only be outright illusion.
My five senses always accompany me, and are witnessing that the form
of knowledge gets changed with a change of knowable-objects. Who
then says that knowledge does not change with a change in kalpana?
Nothing but kalpanas made knowledge a chameleon whereby it
assumes the state in which it resides as correct. If you cannot
understand this simple thing (in fit of anger, one cannot help but get
agitated), what can be simpler for you to understand? Nothing but
knowledge imagines assumed vice-virtue or heaven-hell, and suffers
attached consequences.
Knowledge causes its own bondage as well as liberation; in the absence

of knowledge, everything goes amiss. Present world is the outcome of
kalpana-born knowledge. Kalpana-free knowledge helps one to reside
in the state of Self, therefore, acquiring the kalpana-free state is also
the outcome of knowledge. It is kalpanas that make one cling to many
states and understands various things as correct, and Self as incorrect;
therefore, in order to attain liberation, there’s no means other than
shunning kalpanas. Prior to this, it’s one’s duty to try to do away with
all sub-kalpanas of vice-virtue that arise from kalpana.
Present samskaars and smritis are so deep-rooted in us that we shiver

at the very thought of getting rid of them. The fact is, the moment you
depend on imaginative understanding, you’ll be trapped in illusions. If
you don’t walk the talk according to Guru’s instructions, there’s danger
at every step.
===========
Letter No: 3:18

To: Jagat Ch. Das
Ordinary mortals will not understand what you read and write. My
knowledge may believe that I understand matters and activities of
Muslim samskaars, but since my samskaars do not resemble Muslim-
samskaars, any understanding while having Muslim samskaars will be
vastly different from understanding while having opposite Hindu-
samskaars.
I write and explain to you various matters, but written matters can bear
fruit only when corresponding samskaars generate in you and not
otherwise. When one understands kalpanas as kalpana by words of
language, and after hearing and introspection, if the form of knowledge
remains unchanged like those kalpanas, such an understanding can
only be futile.
=========
Letter No: 3:19

To: Jagat Ch. Das
When kalpanas become all-in-all of one’s life, or when one ceases to

exist when their kalpanas cease, or if their vice-virtue, heaven-hell,
duty-non-duty accords with their kalpanas, why then will they heed to
anything that you say? What I speak to you is only for you to
understand; two hundred years are left for others to understand. Truth
will surface only when living beings become immune to feelings of
food-sex, right-wrong or vice-virtue. The moment you hear ‘sin’, the
attribute of sin will come into your awareness; therefore, only when
your knowledge discards the understanding of ‘sin’ will you understand
kalpanas as ‘kalpana’. Since kalpanas arose by becoming attached to
body-happiness, it’s only when you attain the climax of body-happiness
and fed up with body-happiness can the reality of kalpana dawn in your
knowledge.
I require you to explain the reality of ‘kalpana’ to others; this is why,

I’m striving to make you understand the essence of ‘kalpana’.
=========
Letter No: 3:20
To: Jagat Ch. Das
How surprising it is that people don’t understand kalpanas to be

‘kalpana’! My present knowledge is lodged in kalpana, yet I believe I
understand by understanding. I don’t understand what I understand,
yet believe that I understand, and perform all my activities on the basis
of my understanding.
Hatred, shame, fear, race, caste, compassion, hope and so on are

products of kalpanas, and not of the senses. I do not understand that
my state which emerged with a change in my kalpanas made me take a
sense-based body-form does not exist at present, yet my understanding
believes it understands everything, and without thinking what it
understands, embarks on performing activities in its own field. With
what understanding is my understanding performing activities in its
own field?
What then is the reality of present understanding? If you want to know

this, it’s essential for you to understand kalpanas as ‘kalpana’.
=========
Letter No: 3:21

To: Jagat Ch. Das
I thought that you’d stay with me for few days during these holidays.
Had you stayed for seven-eight days, lot of progress could have been
made.
Nothing but self-generated wild kalpanas is obstructing sadhana.

Human beings, on acquiring the form of a sense-based body, have cast
a far and wide spider-like web of kalpana, and got trapped in their self
created infinite forms, shapes and states of existence. Only when they
realize that their kalpanas are causing happiness-distress will the
impulse for renunciation arise in them. None would then like to stay in
the kalpana-riddled state. You took resort of kalpana only after
becoming sense-based; therefore, you can understand the reality of
kalpanas only when you analyze your sense-knowledge. Once I
understand my kalpanas are mere ‘kalpana’, I cannot then rest without
attaining Guru-state. Try to understand this. Do vichar about these for
few days.
===========
Letter No: 3:22

Baba! Today I’m writing to you of few things. Do special vichar about
these.
All that human beings imagine surface in knowledge through their

senses; their smritis and samskaars are also the sense-born. Past events
which were not stored in memory neither generate kriya in the soul or
knowledge, nor are these seen in dreams, and often makes us remark,
“I’ve not thought of this even in my dream”. Dreams being
manifestation of ingrained smritis or samskaars, we cannot dream of
anything of which we have no knowledge, and since at the root of
smrits and samskaars are the five senses, anything which did not come
in knowledge while awake will not generate corresponding kriya nor
will we ever dream of something of which we have no smriti or
samskaar. Since only matters relating to any of my five senses are
imagined and remain in my knowledge, it’s possible to dream of
something which has only been heard, and not even seen or touched;
say travelling to London in a dream (by ‘hearing’ of England), but the
view of the city of London cannot be different from what my eyes have
seen (maybe in a movie); therefore, even if I had not been to London,
yet kalpanas of my kalpana cause samskaars to arise (say London) and
seen in a dream.
Samskaars of sense-matters cannot manifest other than through

kalpana; therefore, the reason why we dream is kalpana. Since we take
dreams as true and not false, dream-like kriya arises while dreaming
(fear experienced in a dream even makes one shiver). When we
compare the awakened state with that of dream, we take the
awakened state as true, and that of dreaming as false, in other words,
when our senses perceive objects in the awakened state, sense-
knowledge is taken as true (dreams are taken to be false). As the senses
remain non-functional while dreaming, imaginative knowledge appear
to be true. When the senses do not perceive, no sense-knowledge can
manifest in the soul other than through kalpana; similarly, when the
sensory body will be discarded, what will remain in the soul are only
those samskaars of kalpana which will then be understood as correct.
Your soul will definitely get inclined to perform those activities and get
reborn in a body-form with the tenure, longevity, vice-virtue that
corresponds to the dominant samskaars of activities which you
presently cherish. What is it that you always imagine? When your
kalpanas prod you, what are those activities that you always perform?
Do vichar about these. There’s not an iota of doubt that you will have
to take a birth similar to the content of your kalpanas; after death, you
cannot understand wrong as ‘wrong’ because you’ll have to discard the
senses with which you determine the wrong. The bottom line is that,
since one departs without the senses and take nothing along other than
own kalpanas, they will be left with no choice other than to understand
whatever they earlier imagined as correct.
Even at present, one gets attached, and likes only those activities that
correspond to their samskaas; as long as the senses are active, one can
do vichar about the vice-virtue of their activities, and there still is scope
for bringing about change in samskaars. Persons who cannot change
their samskaars while having sense-knowledge are ill-fated;
attachment-riddled people will have no option but get reborn, birth
after birth, and take up a body corresponding to their own samskaars.
After death, how will they understand their kalpanas to be wrong which
are now understood as correct? This is precisely why; it’s your foremost
duty to take special care to understand now itself that kalpanas are
erroneous; therefore, bring about change in your present
understanding.
Can there be any duality of vice-virtue in persons who remain focused

on none but Guru? Is there any doubt that dreams are reflection of a
samskaar-based body? Since I do not dream of anything which I do not
like, is there any iota of doubt that my dreams are nothing but
samskaar-based matters that I cherished and got bonded in my
knowledge? However, amongst the various samskaars that got bonded
in you, you’ll definitely take up a body that corresponds to those
samskaars which are dominant in you; say if the attributes of sex and
anger are dominant, the body-form corresponding to samskaars of sex
and anger will at first manifest, while other samskaars will remain in a
dormant state; in course of time, a body-form that corresponds to
those lesser recessive samskaars will then manifest. This explains why
animals get elevated after enjoying or suffering results of earlier
samskaars.(Since animal species do not imagine, they can only get
elevated after enjoying or suffering the result of earlier samskaars).
==========
Letter No: 3:23

Kalpanas bind human beings, and also liberate them.
As long as you dwell in imaginative samskaars, at one time, I am your

all-encompassing treasure, and at all other times, I get reduced to
naught. When you stay with me, you are twelve annas (seventy-five
percent) mine, and four annas (twenty five percent) of Siv-Sambhu
(sons of Panchanan Gangopadhyay); when you stay with Siv-Sambhu,
then almost the whole of sixteen annas (ninety-nine percent) of you
will belong to Siv-Sambhu, and only less than one percent to me. Do
vichar about this. You’ll easily know what you ought to do. There’s not
an iota of doubt that If we meet only after a long gap, you’ll become
one hundred percent Siv-Sambhu’s. Do vichar about this, and act in the
manner you think best.
Your kalpana may make you think, “When time comes, I shall stay with
Guru”, but time is fast draining out! Does your kalpana allow you
understand this? By day and by night I imagine that when I get hold of
Panchu (Panchanan), I shall then end my drama of life. Does your
imaginative understanding understand my craving?
Come into my clutches for once! I shall then spend all my intellect and
knowledge to see if I can make you realize the wrong as ‘wrong’.
=========
Letter No: 3:24

To: Jagat Ch. Das
Samskaars compel human beings to involve in samskaar-related

activities which even goes against their desire, that is, samskaars bind
human beings with samskaar-akin matters; in other words, the
influences of samskaars is what causes persons to embrace family life
and pass their life till death in those samskaar-derived activities of wife,
sons, daughters, materials and so on corresponding to their karmas. As
long as you do not snap all connections with samskaars, your
samskaars will make you believe corresponding karma-akin karmas are
the only karmas that ought to be performed and continue to embrace
wrong karmas.
However, if you introspect and firmly realize kalpanas as ‘kalpana’,

those karmas will not attract the laws of karma; but if you remain
engrossed in samskaar-born karmas and dwell in samskaar-related
thoughts, it’ll be difficult for you to understand the reality of kalpanas.
You will be left with no other option but retire (let things happen in
their natural course).
=========
Letter No: 3:25
Baba! Human beings, after getting born with the senses, resort fo
kalpana of sense-matters without realizing that good-bad of
imaginative samskaars are opposite or different from sense-
perceptions, rather are merely kalpanas. Since it is kalpanas for which
the sense-based body manifested, how can kalpanas understand its
own reality? Is it possible for sense-knowledge to understand the state
of Soul beyond the senses? Only when one observes by their senses will
it come into their awareness that the eight types of bondage (hatred,
fear, race, religion, shame, envy, jealousy and hope) that arise from
sense-knowledge are merely kalpana. The knowledge of persons which
cannot understand this will not understand that nothing but kalpanas
caused present knowledge to change, and has now assumed a form
that is vastly different from what it formerly was; rather their earlier
form (of Self) will always remain obscured.
As such, unless all sub-kalpanas (of good-bad, vice-virtue and the like)
are banished, the knowledge of Self or Atma-Swaroop cannot become
the subject of one’s thought. As it’s impossible for human beings to get
rid of kalpanas by remaining solely within sense-knowledge, they have
two options - - either continue resorting to kalpana and remain within
the sphere of imaginative knowledge, or else, go towards Self (by
realizing kalpanas as ‘kalpana, one will become alert of the pitfalls of
kalpanas and will not embrace kalpanas any more, rather go towards
Self); therefore, in order to progress on the Path, it’s essential to
understand kalpanas to be mere ‘kalpana’.
==========
Letter No: 3:26

My present ‘I’ is not sense-based, rather is a blend of language-based

words. I imagine objects by means of language, but my senses declare
that it’s impossible to understand other than by the senses. My senses
are also proving that the soul, through the senses, can understand only
objects, not Self. When any object comes into contact with the soul, the
knowledge of that object and not of Self that comes into awareness;
say the eyes perceive sight, skin perceived the sense of touch and so
on; yet attachment-blinded human beings try to understand Soul by
their senses! The understanding that arises from sense-contact cannot
be similarly understood by words of language, and in trying to
understand sense-matters by language, they become illusive, but the
influence of illusion makes them believe that they understand. Since
knowledge assumes a form similar to what it imagines, the imaginative
state takes kalpana as correct. Had knowledge of Self been imaginative,
Self becomes imaginative. While residing in an incorrect state, it’s
natural to understand incorrect as ‘correct’; this is why, imagined Self is
taken as correct. An intoxicated person is deceived by objects or
matters, yet take these as correct; similarly, human beings, in the state
of kalpana, take kalpana as correct. Since nothing but knowledge
imagines and becomes kalpana-based, it’s impossible for imaginative
knowledge to understand itself as incorrect. When knowledge
separates from the essence of Self, who then will understand Self?
Past-future exists only in one’s kalpana. If present kalpanas are set

aside, all past-future will then get set aside. Only the ‘present’ is
present at present, and even this present is what the senses perceive
and not the imagined present. Past-future being confined to kalpanas,
it’s impossible to have knowledge of any sense-derived past or future.
The word ‘past’ signifies past in relation to sense-knowledge, and exists
only in kalpana. I may say ‘past’ by a word of language, yet past
remains present in my memory. What then is actual past? Similarly,
‘future’ is not perceived by the senses, but is imagined; when future is
not imagined, there’s nothing called ‘future’.
If I get rid of all my kalpanas and remain solely within sense-knowledge,

only what is perceived by the senses is then correct. If I set aside all my
present kalpanas, neither will there any past nor future. The moment I
think of my past, I need to resort to words of language; otherwise,
nothing of past can come into my knowledge. I may become happy and
cheerful by kalpana past food habits or cheerful events, but at present,
mere kalpana of words cannot make me happy, but require to be
reinforced by actual persons-objects-matters. It can thus be concluded
that past events which we believe to understand do not actually
correspond to objects or to the past state, but are mere words of
language. Our understanding of future is also similar to understanding
the past.
Since understanding understands changes in the manner in which

knowable-objects change, we’re not realizing that our understanding is
wrong. The property of the senses is to make us aware of objects other
than Soul, as such, the senses will prove that objects, and not Soul
definitely exist. Sense-knowledge itself knows that objects and not Soul
surface in knowledge when any sense-organ comes into contact with
the soul; therefore, I need not prove this fact. Consequently, if we try to
understand the philosophy of advait (Singular understanding) by
sense-knowledge, it can only be akin to understanding ‘one’ for ‘two’;
in other words, our knowledge will assert by word of language that it is
‘One’, but will continue to understand ‘two’.
If all sight-touch-taste can be experienced by kalpana, there can be

nothing that our understanding cannot understand. When one
understands sense-perceptions by words of language and believe they
understand, then an understanding unrelated to sense-knowledge
obviously arises; in other words, they’ll be led to believe that they
understand the touch of fire by hearing the word ‘hot’, but our touch-
perception will not accept this; rather assert that ‘touch’ of fire is not
experienced unless fire is actually touched, but Imaginative
understanding overrides this assertion and continues to believe that
the imagined word ‘hot’ is accurate enough. In this manner, though
sight is perceived only when objects come into contact with the eyes,
kalpanas bypass sense-knowledge, and the name given to that object is
taken as correct. Since nothing obstructs anyone from kalpana and can
imagine anything one likes, it makes the viewing of a snake in place of a
piece of rope, or a tiger in place of termite-clad body of the great seer
Balmiki natural.
When the soul thinks that its existence will crumble in absence of the
senses, its whims bypass sense-knowledge and starts resorting to
kalpana and takes its kalpanas as correct. The soul has no capacity to
imagine anything beyond sense-knowledge, yet imagines objects
opposite to sense-knowledge to such an extent that when people of
one set of beliefs take anything as correct, that becomes a gospel of
truth. This goes to prove that kalpanas can never correspond with
object-knowledge. Kriya of sense-knowledge never changes; say
irrespective of any religion, the kriya of fire and water remains
unchanged; whereas in the case of kalpana, people having different
beliefs imagine differently. Is then there any doubt that kalpanas are
poles apart from sense-knowledge?
All imagine in their imaginative state of knowledge, but none

understands that it’s impossible to gain the knowledge of Self by
kalpana; therefore, as long as one keeps their kalpana intact, the
means of attaining Self cannot be the subject matter of knowledge.
========
Letter No: 3:27

So long I’ve been explaining to you what kalpanas are, but you’ve not
been able to understand kalpanas as ‘kalpana’; rather whatever I
explained to you, and whatever you understood were merely kalpanas.
No doubt we say by word of mouth, ‘Kalpanas have no reality’, yet we
treat these as real. We are born with the five senses, and the form of
sound-touch-sight-taste-smell that arises from sense knowledge
manifests automatically, but kalpanas neither surface automatically,
nor do the senses make these surface, rather it is our knowledge that
makes us believe that the senses are causing kalpanas to surface
automatically. If we leave aside all kalpanas and reside within sense-
knowledge only, we’ll clearly observe that soul imagines only because
it’s not content with the reality of sense-knowledge, and this makes it
illusively believe that kalpanas and sense-knowledge are same. Had
people been content with what their senses perceive, kalpanas would
not at all be necessary.
It’s also natural that the reality of sense-knowledge is poles apart from
that of kalpana. One should accept that sense-reality cannot be
achieved by resorting to kalpana; rather our kalpanas are making us
believe that we understand true Self, or the reality beyond the senses
or Guru. When we believe we can understand the Non-understandable
by understanding, it is granted that kalpanas are at the root which is
making us understanding in this manner.
Since time immemorial, I’ve beenunderstanding with my non-

understanding tool; therefore, Guru is obscured and will remain
obscured forever. In order to understand ‘I-don’t-understand-Guru’, it’s
essential to understand that imaginative understanding is vastly
different from sense-understanding. The eldest daughter of
Surendranath called her Gurudev as ‘Paranbandhu’ (friend of the
heart). How does your understanding rate this proposal? Unless I get
your answer, my heart will not be at rest.
========
Letter No: 3:28

To: Jagat Ch. Das
Baba! What not is surfacing in my heart! I can’t understand why I’m

doing ‘this’ instead ‘that’. It’s not possible to do anything in my field
without understanding; rather everything that I do is only after I
understand, and by following the dictates of my understanding; yet I
fail to understand. Which of the above two is correct, ‘I understand’ or
‘I don’t understand’? When we analyze this, we’ll observe that all that I
do is what my understanding prompts me to do. I’m never content if I
do anything without understanding. Since I perform only what
correspond to ‘I understand’ and take only this as correct, my belief ‘I-
don’t-understand’ is mere kalpana. If I scrutinize all my activities which
I take as correct, I’ll find that none of these are against my samskaars;
whatever agrees with my samskaars are what I like, and it is these that I
get attracted to and perform, but on analysis, I find that my samskaars
are nothing but kalpanas.
Kalpanas materialize through knowledge. Since only what the body-

based soul likes is what one imagines, kalpanas can never violate body-
properties; therefore, while in body-awareness, nothing but body-
properties is correct. In the state of Soul beyond the senses, there’s
nothing resembling the senses; when sense-knowledge is done away
with, what we call the ‘world’ and even present world-related ‘I’ ceases
to exist. Present ‘I’ being the aggregate of samskaars of sense-
knowledge belonging to realm of imaginary world-knowledge, this
world is of one type to the illiterate, and is different to European
philosophers, chemists or scientists, and becomes different with a
change in the four states of infancy, youth, adult and aged, world-
knowledge of a body-based soul. Present world being riddled with two
thousand five hundred languages and words cause object to change,
world-knowledge also gets changed; say the moment one converts
from one religion to another, kalpanas get changed, and with it, right-
wrong, vice-virtue of this world also gets changed (cow slaughter is
considered a vice by Hindus while Muslims consider it to be just
another meal). Persons of one religion treat twenty-two nikah
(marriage agreement accepted by Muslims) as justified, whereas those
of another religion abhor; some religions prohibit polyandry of females,
yet accept polygamy of males. What other than ‘kalpana’ will you call
these differences to be?
When a person of any religion converts to another religion, kalpanas

get changed, and everything of their converted religion then becomes
right. By day and by night, when one’s right-wrong is incessantly getting
changed with a change in kalpanas, will you still call present right-
wrong to be anything but ‘kalpana’? When Soul takes a body-form, the
body-based soul has no understanding other than what is body-based,
or what the body understands; this is why, kalpanas do not change
knowledge in the manner body-kriya brings about change. When one is
sick, the kalpana of body-based soul loses all capacity to experience
anything other than what arises from that illness; say when the
temperature of blood in body rises and causes fever, then no amount
of samskaars of summer-awareness can obstruct experiencing the chill
associated with fever; rather the person so suffering requires blankets.
From this it’s clearly observed that body-based soul or knowledge
changes with a change in body-kriya. Just as kalpanas bring about a
change in one’s right-wrong, a change in body-kriya also brings about a
change in body-experience; therefore, as long as there is body-
awareness, it’s impossible to gain knowledge of the Unchangeable.
On the other hand, we find that the sole purpose of language-based

kalpana is to experience sense-like, and to stabilize sense-knowledge.
Body-based knowledge itself understands that one sense organ (say
eyes) cannot perform the functions of a different organ (say hearing by
ears), that is, it’s impossible for the eyes to hear or for the ears to see;
this is very much in the knowledge of all. Thus it clearly comes into the
knowledge of knowledge that if there’s vibration in any sense organ
other than the eyes, there cannot be any perception corresponding to
eye-vibration. Tongue is eager to taste rasagolla, but the taste that
generates when rasagolla is placed on the tongue is vastly different if
placed in the eyes; it will not only be unpalatable, but highly irritating;
therefore, clearly it’s impossible for knowledge manifesting through
one sense-organ to manifest through a different organ. In particular,
sense-objects that need to be perceived by any sense-organ other than
the ears can never be perceived by the sense of hearing, yet the soul
always desires and imagines to be experiencing all the perceptions
(touch, sight, taste and smell) by hearing alone. Is such a desire arising
from correct or from incorrect knowledge? Kalpanas surface only
because of tremendous attachment to sense-matters; therefore, when
anyone imagines, you take it for granted that ignorance of Self is
prodding them to imagine. The property and function of the senses is
to perceive in the manner sense organs should perceive, but in
violation of this property, if anyone desires to understand differently
(say experience the sight and smell of rose by hearing the word rose),
sense-based human beings must realize that such an understanding is
flawed; consequently, all imaginative states (based on hearing different
words) are wrong.
On many occasions, the intensity of body-kriya forces us to do

something which we imagine to be vice, unjust or unmerited; say when
one derives pleasure of touch by resorting to kalpana (the act of sex),
but such pleasure not being sense-based, the body-based soul cannot,
by any means, experience pleasure similar to body-experience. But
when fire comes into contact with body, then irrespective of one’s
kalpana of like-dislike, one cannot stop experiencing pain from getting
burned; whereas in the case of language-based kalpana, it is not so.
When one resorts to kalpana, their knowledge or soul gets transformed
similar to their kalpana, and is taken as true; but once the person
resorting to kalpana is aware that kalpanas are mere kalpana, will then
that person do kalpana? Since knowledge becomes different in
different states in which it resides and takes the state in which it
resides as correct, one is able to convert into Hinduism, Islam or
Christianity; and once converted, everything that follows there from is
accepted as correct. In all cases, differences surface only with a change
in knowledge, not otherwise; when an incorrect is taken as ‘correct’, it’s
impossible for knowledge to understand incorrect as ‘incorrect’; in
other words, when a change of associations or the state of body-kriya
makes knowledge assume unjust as ‘just’, can then that unjust be
‘unjust’ anymore? When water is viewed in a mirage, or a snake is
viewed in place of a piece of rope, can the knowledge of water or of
rope then surface? This clearly proves that all right-wrong is a mere
change in knowledge; otherwise, it’s impossible for the right-wrong of
human beings to oscillate.
On the other hand, if the soul was not riddled with samskaars, it would
be impossible for it to assume a body-form. While asleep, the
connection between body and the soul gets snapped; when it’s
connected, it’s impossible to sleep. While asleep, the soul has no
knowledge resembling the senses, and even body-awareness which
causes present knowledge to manifest goes out of awareness. Can any
desire surface in the absence of object-knowledge in knowledge?
Desires surface only when there’s object-knowledge in knowledge;
therefore, it is body-samskaars in gross or subtle form that cause the
soul to assume a body. If you say that body is born even in the absence
of samskaars, even then body-related knowledge is not the knowledge
of Self, because there cannot be any body-awareness in the samskaar-
free state of Soul. If you argue that there is body-awareness even while
there’s knowledge of Self, you must accept that true Self has body-
related samskaars. Object-knowledge is not possible in the absence of
an object; if you say it’s possible, you must realize that knowledge itself
is the ‘Object’ for which illusions are arising; therefore, present
knowledge must accept that nothing but body-samskaars is forcing one
to take birth in body-form.
Kalpana is not at all possible in the absence of body-awareness, and

body-awareness being the root cause for which differences arise in me,
it cannot surpass this awareness; therefore, no kalpana beyond body
can find place in the knowledge of my knowledge. This explains why,
though people of different religions imagine differently, yet none can
subvert their desire for body-related food and the pleasure of touch
through sex; that is, when kalpanas are taken as correct, food and sex
cannot, by any means, be understood as incorrect. Craving food and
sex being that of the body, wherever there is body, there definitely will
be the desire for food and sex. Only when the property of body changes
can body-akin experience of that body-owner get changed. When
anything is bodily experienced, kalpanas lose their hold whereby these
cannot influence any change in this regard; this is why, Rishis tried to
change body-kriya by Guru-Beej, Mool-Mantra and the word ‘Guru’ to
make kriya similar to body-experience. The bottom line is that there’s
not an iota of doubt that if anything is against my dominant samskaars,
I shall understand that as ‘against’. What does ‘against’ mean? That
which is against my samskaars is what is ‘against’. The moment
samskaars change, anything that is against becomes ‘in favor of’. Other
than by changing samskaars or getting rid of them, it’s impossible, by
any means, to understand right-wrong correctly.
Samskaars being mere aggregate of imagined words cannot replace

body-kriya, that is, words cannot generate kriya akin to the kriya of
sense-knowledge, but these need to be reinforced by persons, objects
or matters; therefore, in the absence of persons, objects or matters,
the desire for body-like experience occurs in body and forces people to
imagine. Body-like experience is what I cherish and want to experience,
and whatever that the owner of a body does is for fulfilling the
objective of experiencing body-experience.
Unless samskaars change, any advice which is against one’s samskaars

will only be understood as being opposite. The influence of associations
or kalpanas may make one temporarily understand anything as correct,
but thereafter, the influence of long habitual samskaars will make them
understand that to be incorrect; this is why, Rishis tried to bring about a
change in samskaars by changing associations and making this a habit
by staying in association with Guru. In the absence of associations,
present ‘I’ ceases to exist. Can there be any ‘I’ if the association with my
five sense-samskaars is set aside? At the root of samskaars being
kalpana, only when kalpanas is set aside can samskaars be set aside.
To say that true Self is riddled with samskaars is kalpana; imaginative ‘I’
can in no way understand true Self, rather all kalpanas must be gotten
rid of In order to experience true Self. That I continue to seek Self even
when my kalpanas are intact is why I gain the knowledge of an
imaginative ‘I’ only, and impossible to gain the knowledge of the true
‘I’. Since only Guru-thoughts that can unknowingly cause my
imaginative ‘I’ to dissipate, there’s no remedy other than Guru-
thoughts. What can be the outcome if one takes medicine without
proper diagnosis? A patient recovers only when medicines are taken
after proper diagnosis; if one eats prohibited food, medicines not only
become ineffective, but may even cause death. In this case, ‘prohibited
food’ means samskaars of undesirable associations. These samskaars
must be gotten rid of; otherwise, medicines will become ineffective.
Baba! In my derailed state, Jagat (disciple Jagat Chandra Das and also
the world at large) came to my mind today, and I penned whatever
came to my mind. If reading of this letter helps Jagat, I shall be happy.
I’m making special efforts to go. I’m taking medicines as prescribed.
==========
Letter No: 3:29

The soul is always craving and seeking. What is it seeking and craving?
In answering this, sense-based human beings will think that the soul is
craving and seeking sense-objects. But sense-knowledge is aware and
proves that it’s impossible for object-knowledge to come into
knowledge in the absence of the senses; therefore, we must accept
that there cannot be any craving or seeking without employing the
senses.
It is body that leads to body-awareness; there cannot be any senses-

organ without a supporting body. Unless bodiless Soul becomes body-
based, it can neither understand body, nor understand anything related
to body; rather these are required only when there is body. In the
bodiless state, Soul beyond body does not require any object or matter.
If we accept that Soul was bodiless before it assumed body-form, we
must also accept that bodiless Soul does not desire objects that we
presently desire; rather what is desired is only what the soul has
knowledge of. However, only minor differences in necessities arising
from one’s samskaars may be there, but when samskaars change, even
these feelings of necessity will get changed.
If we observe sense-objects, we’ll find that there cannot be any such

object which the soul has not, in one state or the other, taken that as
‘essentia’l. It’ll also be observed the soul, at one time, may take an
object as ‘non-essential’, but with a change resulting from change in
samskaars or kalpanas arising from sense-associations, that becomes
‘essential’. For knowledge of the present body-based soul, there’s
hardly any object which has not come into its knowledge through
sense-contact. With a change in sense-associations, there’ll be a change
in samskaars, and with it, one’s right-wrong, essential and non-
essential will also change.
Unless the samskaar, ‘Change in association causes change in

knowledge’ gets deeply rooted in you, you’ll continue to drift and
definitely keep on drifting like hay cast in the torrential flow of a river,
and by drowning in a whirlpool, keep on circling (get reborn); this is
why, Gurus try to bring about a change in knowledge of disciples by
changing their associations. Only when disciples start liking opposite
associations (of say Guru) will their knowledge relish opposite
associations. The influence of associations is what is obstructing
knowledge from understanding its destination (of attaining Self).
Unless one realizes that the present state is the product of the
influence of samskaars or associations, they’ll not understand that
what they now take as ‘essential’ will definitely change with a change of
associations.
This is precisely why; bodiless Soul on assuming a body feels that

objects of body-requirement are the objects that the soul requires.
While in body-form, ‘Soul beyond body’ is merely few words. When
bodiless Soul assumes body-form, the body-based soul cannot
experience its bodiless-state like it experiences body, that is, it’s
impossible to have knowledge of any one state while residing in a
different state; say there neither is patience in the state of anger, nor
any compassion in the state of jealousy and so on.
If we assert that Soul was sense-based or samskaar-based since infinity,

we must accept that the essence of Soul is riddled with wants; this is
because, the senses can understand only other objects, not Self;
therefore, we can conclude that the knowledge of Self is forever
beyond the ambit of sense-knowledge. On the other hand, since sense-
knowledge or samskaars thereof make me understand that my
knowledge is different from the knowledge of Self, the feeling of
‘differences’ will forever remain in me in the form of wants. If ‘wants’ is
the nature of Soul, then wants become the essence of Soul, and make it
impossible to understand wants as ‘wants’. Remaining in wants not
being the true nature of Soul explains why the soul always craves to
become want-free.
It clearly comes into the knowledge of present knowledge that objects

which we believe will satisfy wants are the objects of our desire. Wants
arise from objects or matters only when these come into knowledge,
not otherwise. If you argue that wants manifest even in the absence of
object-knowledge in knowledge, then such an argument is baseless and
is outright illusion; it is arguing merely for the sake of argument. The
moment you accept that Soul is want-free, you must accept that the
state of sense-knowledge is samskaar-free and want-free. Soul being
formless, it’s impossible for Soul to have any specific form.
We always notice that a change of knowable-objects causes a change in

knowledge whereby the soul gets changed. If you say that knowledge
does not become different with a difference of object, nothing can then
be ‘different’; rather admit that winter-summer and good-bad are the
same. If you say that all differences are kalpanas, you must accept that
it is kalpanas that are causing differences to generate in the soul. The
bottom-line is that, Self being difference-free, differences cannot by
means be got rid of other than by negating kalpanas.
Is it possible to imagine in the absence of body-awareness? You can

easily understand this by observing your state of sleep. We clearly
observe that dreams are taken as real only while dreaming, and only in
our awakened state do we realize dreams to be illusions. This clearly
proves that Soul or Knowledge experiences similar to the state in which
it resides. Rasagolla (sweet milk confectionery) tastes sweet when it is
placed on the tongue, but is irritating when put in the eyes goes to
prove that different sense-organs bring about changes differently.
Knowledge changes with a change in its state. Is it possible for the soul
to experience its state of true Self while residing in a different state? If
we accept that this is impossible, we must also accept that the
samskaar-free state of the soul is the Unchangeable state. Is it possible
for our present state or knowledge to desire a state about which it has
no knowledge? The state of body-awareness is completely opposite of
the state Self; in other words, the want-riddled state is the opposite of
the want-free state! If want-riddled state is what you like, why do
wants irritate you? Do vichar about this. When you do vichar, it’ll come
to your awareness that you get irritated for no reason other than to
attain that state of Self beyond the senses; rather it is the state of Self
that you’re craving and seeking, but your sense-associations are
preventing you from reaching your destination and keeping you away
from your cherished Object. This is what is making you are run hither
and thither. None other than Guru is the panacea for becoming illusion-
free.
==========
Letter No: 3:30

It’s not possible for present knowledge to have knowledge of anything

that is contradictory; this is why, if I tell or explain to you anything
which does not accord with your present-knowledge, you’ll definitely
take that to be opposite or wrong. Is the reality of our present
knowledge or understanding related to body-experience, or is it related
to kalpanas? Which of these two is making us act in our field of
activities?
We observe that kalpanas cannot override body experiences of hunger-

thirst-greed-sex-disease, whereby kalpanas become irrelevant; rather,
it’a for experiencing the pleasure of contact that one’s heart is always
inclined. Only what the body experiences through the senses is
imagined by the help of language makes it clear that the one and only
purpose of kalpana is to store body-experience in memory. In both the
states (body-experience and kalpana), when an object is missing, the
craving to have body- experience of that corresponding object arises,
and unless actually experienced, there always will be an intense desire
to come into contact with that corresponding person, object or matter;
consequently, we must admit that, for present knowledge, body-
derived experience is superior.
On the other hand, we find that when present knowledge takes

anything as right, it starts comparing with another thing to understand
‘wrong’; that is, only because of the knowledge of ‘right’ is its opposite
understood as ‘wrong’. In many instances, it’s also observed that with a
change in associations or of knowledge resulting from change in
thoughts, what had earlier been understood as ‘wrong’ then becomes
‘right’; that is, anything opposite to the state of knowledge in which it is
presently residing becomes wrong. As long as living beings dwell in
body-awareness, body-experience cannot be experienced as incorrect;
rather all experiences other than what is experienced by body becomes
incorrect; this explains why, samskaars of summer do not obstruct the
body from experiencing chill associated with fever even in summer.
All the five perceptions of sound-touch-sight-taste-smell are products

of different body-vibration; but sound being only one form of body-
vibration, it cannot make the body experience anything unrelated to
sound. The assumption that we experience matters corresponding to all
the senses only by ‘hearing’ is mere kalpana. When knowledge
becomes kalpana-based, and kalpanas are assumed as correct, then
other than by changing body-vibration corresponding to body-
samskaars, it’s impossible to understand body-based knowledge as
wrong.
We feel that we correctly understand the thirst-quenching and wetting

properties of the object that we denote as ‘water’; this is because, the
person imposing the name ‘water’ and the one understanding ‘water’ is
the same person. The word ‘water’ has no relevance with the thirst
quenching and wetting-properties of the object called ‘water’, and
irrespective of the language that one speaks, this object that quenches
thirst and wets objects is the same for all. Objects or matters generate
the same vibration in all human beings, and are similarly perceived, but
these are differently understood only because of using different words
(when anyone insults or calls names, the sound that is heard or sound-
vibration experienced by all is the same, but one who is ignorant of that
language will not react in the way as a person who understands that
language). Language cannot generate object-like vibration; therefore,
we must accept that ‘language’ and ‘perceptions’ are not same and
cannot be. I may try as much I like to make you understand by words of
language, but it’s impossible by any means to generate in you
experience akin to body-experience. The moment this comes into my
awareness, I stop writing.
Knowledge will definitely change with a change of associations, and
need not be backed by kalpana; when object-kriya brings bout a change
in body-kriya, knowledge will itself definitely get changed. All suffer
agony when fire comes in contact with body, and all experience taste
similar to the object that comes in contact with tongue; this is also true
in the case of eyes and the other senses; therefore, one cannot change
by any means other than by changing their associations (with objects
that come into contact with the senses).
======
Letter No: 3:31

By day and night we squabble over matters of understanding, but

cannot grasp what our understanding understands! If ‘not-
understanding’ of understanding is right, then whatever we believe to
understand is wrong, and we’re engaged only in the wrong. This wrong
is not only confined to our present understanding, but also extends to
that period before birth. Had my understanding before assuming body
been correct, my understanding to take a body would not have been
incorrect, but correct. I may not know what I understood before I
assumed body-form, but I’m now sure that my wrong understanding
made me do so; because, had my understanding been correct, I would
not have taken a body-form as necessary, nor take what my body
makes me understand as correct, rather nothing could possibly be
incorrect; but that my body understands both ‘correct’ as well as
‘incorrect’ proves that I did not take up a body-form on the basis of an
absolute correct understanding.
On the other hand, though all our understandings are aimed at

becoming happy, yet everything that we believe will make us happy are
plagued with sorrows. This implies that our knowledge was not able to
identify the real Object which could make us happy; had we been able
to identify, sorrows could not have plagued everything we assume will
make us happy; therefore, nothing but my wrong understanding made
me take a body-form. Since I took a body-form for becoming happy, I
must accept that there was a lack of happiness in the soul even before I
assumed a body. Nothing but happiness is what the soul desired, but it
had no knowledge of the Object by which it can become happy. How
then can we deny that understanding of the soul was then wrong?
Hence, the desire in the soul to assume a body manifested only in the
state of wrong.
Other than being wrong, can desires emerging the state of wrong at all
be right? The inability of the soul to experience objects or matters
correctly with the help of body-based sense-knowledge is what forced
us to resort to kalpanas; say had one’s eyes been content with they
see, will anyone then imagine by words of language? We understand or
explain objects of sight by words of language, but words cannot
generate kriya similar to the kriya of sight, yet we believe that we
flawlessly understand objects of sight by hearing! If this is correct,
nothing is incorrect! When the name that I give an object or the name
by which I imagine anything is correct, nothing can then be incorrect for
me.
Knowledge cannot dwell on two objects simultaneously, that is, only

one object can manifest at a given moment (cannot see cricket and
soccer simultaneously); this is true for all the senses. What do my
senses perceive? That I require the support of language in order to
understand what I understood, or of the type of my understanding is
implying that sense-knowledge remains incomplete without kalpana.
Only because the soul is not content with senses-knowledge does it
invoke language-based kalpanas.
On the other hand, we find that every sense-organ perceives and gives
rise to feelings of all objects except Self or Knowledge. When all sense-
organs are causing the knowledge of a second object or matter to
manifest, is it possible for the body-based soul with duality-prone
senses ever desire to attain the duality-free state? If you say it’s
possible, you must agree that body surfaced irrespective of what the
soul desired, and whatever we perform is not related to the Soul. But if
you say that body manifested because of object-knowledge in
knowledge, you are accepting that the body surfaced because of
dualities, that is, the soul took a body form because it was not content
with those ‘second’ knowable-objects of knowledge. Since the soul,
while residing in the state of duality, is unable to comprehend the
essence of other objects through sense-knowledge, it became
necessary to resort to kalpana through language. At present, I cannot
understand or explain the reality of any sense-object without resorting
to language, and in the absence of language, even my ‘understanding’
seems to crumble. The knowledge of ‘some other object’ besides Self or
Knowledge was in me in an obscure manner the past and also at
present, but the moment I try to locate, I need to resort to language.
There’s no ‘what’ ‘why’ while experiencing; rather ‘what’ ‘why’ always
needs to be backed by kalpana.
Given that feelings of duality in the soul are kalpanas, the reality of dual
feelings cannot be understood other than by kalpana. Had dual feelings
any reality, then whatever manifests from dualities become real.
Determining any reality which requires kalpana can only be kalpana,
not real. If I believe that dualities are real, but its reality is not in my
knowledge, then I must accept that I’m dwelling in illusion. When the
lack of knowledge of Self is making me reside in illusions and goading
me to imagine, are not all kalpanas illusions? It is my illusory knowledge
that’s making me understand that feelings of duality are real; therefore,
while residing in illusion, the true Self that I understand is illusory; that
is, knowledge has no knowledge of true Self, rather understands non-
Self to be true Self. The property of illusion is to understand ‘X’ for ‘Y’;
accepting dual-knowledge to be true Self tantamounts to accepting
illusion.
There’s not an iota of doubt that present body being the product of
illusions, I’m always steeped in illusions; whatever I imagine to
understand is not akin to sense-knowledge, and can never be. The
illusive belief that I understand correctly is what is makes me imagine,
whereby my ‘correct’ corresponds to my illusions. As long as one is in
illusion, it’s impossible to understand wrong as ‘wrong’. Understanding
wrong as ‘right’ is what illusion is! Is my present state right or wrong? If
you can correctly understand this, you’ll realize that you’re wrong lock-
stock-barrel, because when knowledge gets changed. ‘Right’ will
definitely be understood as ‘wrong’.
Sense-matters cannot be understood by the senses alone, but requires

to be supported by language, but language cannot perceive similarly to
sound-touch-sight-taste-smell, rather it merely triggers a craving to
perceive. I resort to kalpana only in order to satisfy this craving (to
perceive according to sense-knowledge); therefore, language-based
kalpanas merely trigger desires, and cannot by any means help
experiencing as the senses perceive. Whatever I do is only to satisfy my
desires and become happy, yet I experience pain in everything; even
then, will I not accept that I’m a victim of illusion? I’m crazy to become
happy, but my quest for happiness remains unfulfilled. Will I still
disagree that those objects which I assume will make me happy are not
the right objects? With a change in body-property, objects which body-
awareness earlier believed to provide happiness become the source of
sorrow; as such, is not my body causing these illusions to surface? I’m
not a body, yet I understand body-happiness to be my happiness; is this
not the product of illusion? I always boast, “I understand”, but the
moment I try to understand another person, I fail to understand what
that person understands, yet I’ll not agree that I’m in illusion; is my
illusion not the reason thereof?
After having searched all these years, I now realize that trying to
understand illusions in the state of illusion is itself an illusion; in the
state of illusion, nothing but illusions can be right. Guru is the only one
who understands what is correct, but ironically, my illusions have
sucked me into the whirlpool of wrong and its ups and downs.
Bisu! Teach me something of Guru; if not, allow me to dwell on Guru!

This is my final say.
==========
Letter No: 3:32

To: Jagat Chandra Das.
By no means can living beings bypass the influence of their

associations; in particular, as long as one keeps associating with
habitual things, it’s impossible to think or dwell on anything opposite to
these. Body-understanding (kriya-based) is miles apart from
understanding by language; therefore, it’s impossible for anyone to
mitigate wants of another person. Other than understanding it wrongly,
it’s impossible for present knowledge to understand anything opposite
to what it understands as right.
Since mind is always occupied with thoughts of future, I do not

understand wrong as ‘wrong’. Though I say ‘past’ ‘future’ by words of
language, yet I treat them as ‘present’ and correct! When present
knowledge becomes aware that neither is there any ‘past’ nor ‘future’,
nothing of past or future will then occupy knowledge
===========
Letter No: 3:33

Sense-knowledge manifesting through the senses cannot by any means
be expressed by language. We can imagine anything we like by words
of language, but kalpanas cannot obstruct body-generated activity
(kalpana of illicit sex as sin does not obstruct body to engage in this
illicit act); therefore, unless a sense of no-confidence in kalpanas
generates in us, or if body-kriya is not obstructed, changes will possibly
occur.
=========
Letter No: 3:34

When the soul assumes a form of a samskaar-like body, the body and
body-properties are similar to those samskaars. Difference in
samskaars is what cause body to take different forms; its shape, food
habits, attitude and everything else is derived there from.
Even the longevity of body is based on samskaas. Some species do not

live more than twelve to fifteen years, but since human body
corresponds to its samskaars, they die at different ages at different
times in different ways. With all the knowledge and intellect at their
command, human beings have neither by any means been able to
become immortal, nor could they obstruct the occurring of death at its
destined hour. Birds and animals live within their nature, and nature is
their physician; yet they cannot live beyond their stipulated age. That a
cow cannot by any means live beyond twenty-two years clearly prove
that the soul cannot reside in the body of cows beyond twenty-two
years. If we accept that samskaars cause difference in body-forms, we
ought to accept that the longevity of body is also determined by its
samskaars.
Human intellect is independently capable of bringing about a change in

samskaars; therefore, the longevity of human body depends, to a great
extent, on human intellect. We always come across persons of Hindu-
samskaars becoming Christians or Muslims, and materialists
renouncing their possessions in order to lead a spiritual life. With a
change according to their samskaars, their body-properties and life-
style also changes. Only when samskaars cause one to be born from
the mother’s womb in samskaar-akin condition, say born-blind or a
dwarf, such a birth is due to the influence of samskaars of past births.
When a fetus is born dead, or when death occurs immediately after
birth, it is to be understood that this is the outcome of past samskaars.
In the absence of samskaars, the soul has no reason to take birth or to
die. While asleep, the soul is unaware of anything; rather it is only in
the awakened state do kalpanas and samskaars make one imagine of
birth and death. My samskaars and my karmas being indifferent, not
only do I start understanding and explaining, and the form of body-
form correspond to my past samskaars, but also assume these as
correct. As such, unless a sense of no-confidence relating to such an
understanding generates, it’s impossible to practice sadhana; rather
samskaar-generated activities will be only activities that I shall cherish.
This explains why it’s essential (1) to stay in the company of persons
having opposite samskaars (say, Guru), (2) to dwell on thoughts that
are opposite to own samskaars (3) partake food and perform activities
that are against own samskaars and (4) do the constant vichar, ‘My
smaskaar-based knowledge is vastly different from the knowledge of
true Self’.
As long as I cherish activities corresponding to my past samskaars, it’s

impossible to do sadhana, that is, by no means is it possible to be
inclined to gain knowledge of Self. Only when a change of associations
or of thoughts causes the soul to change will inclinations to perform
what was earlier considered essential get changed; that is, unless
samskaars get changed, by no means will one be inclined towards, or
get attached to, anything against own samskaars. To satisfy our craving
to become happy, we’re associating only with our kalpanas; therefore,
the soul not achieving happiness by any means.
As long as I believe, ‘I-can’t-achieve’, I’ve no reason to be frustrated. As

far as possible, stay aloof from opposite associations.
========
Letter No: 3:35

To: Yogeshwari
We come across various persons in this world having infinite

understandings and infinite nature. If categories are appearing because
of rule of nature, or because of differences in the soul, then ‘categories’
are natural. There should be no reason to object. All abhor heat and
chill, yet none objects the heat of fire, and the chill of water; similarly,
when human beings differ because of their knowledge-difference, none
should object, because no object can discard its natural properties, and
the soul will definitely act according to its own nature..
Had the (nature of) soul been different, it could not have discarded
those activities that accord with its nature, and it would be impossible
for one soul, or one ‘I’ , to be like another soul or another ‘I’. But we are
noticing that persons with Hindu-samskaars are becoming Muslim-like
or Christian-like, and when a child grows up and becomes a youth or
old, those child-like samskaars are getting replaced by samskaars
corresponding to body and age. Difference in sense-knowledge and
kalpanas as well as hearing and thinking is changing the right-wrong of
human beings and becoming differently samskaar-based. From this it’s
clear that the natural state of Soul is difference-free; rather differences
arise because of kalpanas and associations that the senses keep;
consequently, as long as there are sense-samskaars, any attempt to
bring about a change in knowledge, or gain liberation, is a statement
merely for the sake of making a statement.
Differences of right-wrong and vice-virtue that we observe in different
religions are meaningless; these being kalpanas have no fixed reality,
and will definitely vary. With a change in association, knowledge and
kalpanas will change; therefore, it’s natural for kalpanas to keep
changing. At the other end of the state of samskaars, there’s no
difference at all; there neither is any samskar-related good-bad nor is
there happiness-distress, contentment-discontentment or goodness-
wickedness. Kalpana-riddled human body is the product of ‘A-ha’, and
none but Guru has the capacity to take one beyond ‘A-ha’ which
remains even in the state of ‘Li’, ‘Ri’ and ‘E’ (between U-kaar and A-
kaar). The state prior to U-kaar is AUM, and since none has developed
the object AUM, it occurs automatically at the U-kaar ghat; the state of
AUM cannot be attained in the states of ‘Li’, ‘Ri’ or ‘E’.
I’m absolutely sure that knowledge of human beings will correspond to

their samskaars, and becomes untraceable in their absence, yet my
attachment goads me to write to you one or two letters such as these.
When samskaars are the cause of my present knowledge, how can my
knowledge remain unchanged when my samskaars change? Do not
read and understand my vichars like book-knowledge; rather reflect
upon my vichars which will make you realize that your present state is
nothing other than a load of samskaars. Your ‘you’ being the same as
your samskaars, your knowledge will definitely change with a change of
samskaars; the moment you alienate your samskaars, your ‘you’ will
crumble.
When the samskaar-riddled soul acquires Guru-samskaars, can it then

have knowledge related to ‘A-ha’ samskaars? As long as samskaars of
‘A-ha’ remain bonded, it’s impossible to have Guru-thoughts. Now think
how close my relationship with you is! Human beings want everything
to correspond to their samskaar-like behavior, attitude, kalpanas and
communication; this is why, I’m busy seeking relatives who match your
samskaars. If your jnan is opposite to Guru-gnan, how long will my
relationship with you endure! Think of this for once. If you think that
Guru is my only friend, then think of the type of friend are you to me in
your present state!
==========
Letter No: 3:36

As long as one associates with samkaar-generating associations, or is

exposed to anything that generates samskaars, it’s impossible to think
or dwell in a state that goes against these. I may keep thinking of Guru
from far off, but my form of knowledge being similar to my
associations, it’ll force me to think only what my knowledge makes me
think. Kalpana-born vibration causes this world to manifest, and since
nothing but a change in vibration is what causes knowledge-
differences, my understanding will definitely be similar to those
knowledge-differences in me. As long as I perceive samskaar-like
objects, vibration in me, and my form of knowledge will be similar to
those objects. When knowledge is akin to your samskaars, but if you try
to understand something opposite to your samskaars, then see how
difficult it is for me to make you understand! Nothing but variations in
vibration causes understandings to vary. Understanding corresponds to
vibration; in the absence of vibration, the understanding that
corresponds to that vibration will go missing, yet illusions make me
assume that my knowledge understands all states of existence; but my
knowledge cannot understand that it’s impossible for a worldly
attached worldly-samskar riddled person engrossed in worldly life to
understand Guru.
Object-knowledge manifests through vibrations arising from sense-
contact, but sense-knowledge has no reality other sense-reality. With a
gradual change in knowledge evolving from kalpana, I no longer
perceive sense-like, yet continue to believe that I not only understand,
but correct too! Is this not the outcome of illusions?
=========
Letter No: 3:37

Understanding or explaining matters beyond the senses, and believing

that we understand, are products of deep illusions; in other words, in
the state of illusion, illusions can only be understood as ‘correct’. When
I reside in a state in which nothing is akin to true Self, then one state or
one type of vibration is mistaken to be a different state or
corresponding to different vibration; in other words, wrong is
understood as right.
We understand each state by its corresponding form of knowledge; say

in deep darkness, the senses only perceive the prevailing darkness
whereby even a nearby object is not visible, and in fact, nothing akin to
brightness is visible. Yet the knowledge of brightness still remains in
knowledge. Do special vichar about this. Find out whether the
knowledge of ‘brightness’ while residing in darkness is anything but a
kalpana. Think for once. What can this understanding of ‘brightness’ be
other than being kalpana?
Gross body being the product of the vibrating state, or of illusions,

assumes different forms; when illusion causes kalpana, it becomes
impossible for vibration-based knowledge to have knowledge
corresponding to natural sense-vibration. Knowledge arising from
sense-vibration in a sensory body is real and correct, and does not
cause any bondage akin to the eight bondages of hatred, shame, fear
and so on; but by resorting to kalpana, I’m myself embracing these
eight bondages. Knowledge emerging from sense-vibration had, and
still has certain reality, but present knowledge is completely
enshrouded by kalpanas, that is, when objects come into contact with
body and cause vibration, the understanding that arises there from is
vibration-like, whereby kalpanas find no place. I may imagine ‘Eating
stolen rasagolla is a sin’, but when rasagolla comes into contact with
my tongue, my kalpana regarding the vice of eating stolen rasagolla
vanishes, and I start relishing its taste; when illness changes vibration of
the tongue, even the sweetest confectionery placed on the tongue
does not taste sweet but becomes unpalatable proves that kalpanas of
good-bad do not in any way alter the experience emerging from sense-
vibration. Even after realizing that kalpanas of good-bad are violating
body-property, people still do not understand that kalpanas cannot
change kriya of body (sense of touch will reject contact with fire even if
one imagines that such a contact is pleasurable).
Since the state arising from vibration of body-kriya does not get
stabilized, knowledge corresponding to it cannot bond with knowledge;
rather what gets bound in memory is the samskaars of kalpana. By
attaching good-bad to what the senses perceive, those perceived
objects are given new forms whereby kalpanas trap human beings in
the eight types of bondages (shame, hate, fear and the like). It becomes
clear that those kalpanas do not make anyone accept or reject anything
related to vibration which caused the soul to take a body-form; for
instance, kalpanas cannot alter the sense of touch that abhors fire,
deafening sound will always be irritating, obnoxious smell will always
be repulsive, and the tongue never relishes any unpalatable food.
Anything that was earlier considered ‘repulsive’ may later become

‘acceptable’ (bitter vegetables not liked earlier may later become
palatable) implies that vibration-based state or sense-vibration that
prior to change in habit gets altered after the change; the change of
vibration in me is what I take as correct or acceptable. Sense-
knowledge of the bondage-free state prior to invoking kalpanas
gradually gets displaced by kalpana and make one reside in a new
state. When one cannot change even the present state in which they
are residing, how dare they think of going ‘beyond’ the senses? It is
glaring illusion! Good-bad of human beings being different; good-bad
assume different forms, and one understands good-bad as correct
according to their respective understanding.
The form of knowledge that emerges with a change in vibration

resulting from a change in kalpana is what is taken as correct or real.
None understands why they take real to be unreal, or unreal to be real;
this is precisely why, one person understands the understanding of
another person as wrong. But when sense-knowledge of human beings
leave aside all its kalpanas, their understanding has nothing akin to
hatred, shame, fear, sorrow, envy, pride, jealousy etc, but will be the
same in all. Attachment-riddled human beings who are aware that the
eight bondages (hatred, shame, fear, sorrow, envy etc) are products of
kalpanas, and yet fail to understand have no other means to
understand. The one and only means is to understand the gross body of
Guru by the five senses, because other than through the gross body of
Guru, there cannot possibly be any other means to remain focused on a
samskars-free body. Besides this, invoking a sense of no-confidence in
deep illusive understanding which is obstructing one from remaining in
the correct is the means. If by some means or the other, one does not
instill a sense of no-confidence in their own deep illusive
understanding, but continue to repose confidence on a state opposite
to this state, they have no other remedy. There is no way out other
than by bringing about a change in understanding by associating with
Guru for a considerable length of time, and by doing vichar. Do vichar
about this. Decide what appeals to you!
=======
Letter No: 3:38

As far as I understand, if living beings do not stop from resorting to

kalpana, and do not associate with Guru, they have no other means.
Your understanding has no form, but understands imaginative forms.

The form that arises when objects come into contact with the senses
has no relationship with imagined forms; say the tongue tastes sweet
when sugar comes into contact with the tongue has no bearing with the
word ‘sweet’, nor is related to the vibration that emerge from hearing
the sound ‘sweet’; therefore, if I make you understand by words,
neither will I be able to trace what you understand, nor can trace the
form of your understanding. Whenever and whatever I imagine can
only be an imaginative reality; say, shame, hatred, fear and the like
cause imaginative-forms to manifest in knowledge, but when this
changes, we don’t know where those forms vanish! Europeans scoff on
seeing women-folk cover their faces, whereas we take this as proper;
when we see a ghost in place of a tree, the earlier tree-form gets
replaced by a ghost-like form. Since present understanding is not in any
way related to sense-knowledge, it makes people of different religions
see the same object differently (cow-slaughter is vice to some and
virtue for some). Since the form of knowledge of human beings has no
reality, one understands unreal as ‘real’ and keep returning to the
unreal.
=========
Letter No: 3:39

To: Nagendra, Surendranath
I didn’t get any letter yesterday, and when I don’t get any letter, I
needn’t write back; so I can remain content in performing my nature-
like cherished work (Guru-thoughts) and be cheerful.
Samskaars at the time of birth, and which accrued since childhood

along with present samskaars comprise my nature. The reason why one
understands vice-virtue according to their own understanding, which
may even go against their nature, as ‘correct’ is because understanding
must ‘understand’ something or the other, that is, the property of
understanding is to ‘understand’, and cannot remain idle. When any
inclination is dominant, inclinations which are opposite to those
dominant inclinations are absent, but remain in dormant state.
Although understanding understands only what it is dominantly
inclined, and takes this as correct, but because the property of
understanding is to ‘understand’ and cannot remain without
understanding, it also understands things which are opposite to its
nature. In my state of intense feelings of sex or anger, I lose my
understanding of just-unjust, but since my same understanding
understands just-unjust, my understanding makes the ‘unjust’ as ‘just,
and the ‘just’ as ‘unjust’; even this just-unjust accords with ‘my’
opinion, and on the basis of ‘my’ opinion, I decide what is just-unjust or
vice-virtue. I cannot, by any means, understand according to the
opinion of another person. The sermons that I give, and vice-virtue that
I explain can only accord to my nature; all understand according to their
own nature explains why sayings of Rishis have assumed different
meanings and are interpreted in different ways.
In reality; when virtues of patience, restraint, compassion and the like

arise, these cause inclinations of sex, anger, greed and attachment to
dissipate; but when one is strongly inclined towards these, then on
hearing the virtues of the said qualities, they interpret them according
to their own state. In such circumstance, since it’s impossible for
anyone to comprehend the state of Self, I think it’s proper to remain
mum instead of explaining religious matters. Under no circumstance
does anyone like any repulsive behavior; rather all dislike it; therefore,
when my instructions are generating repulsion towards me, I think it’s
my duty to remain mum, that is, instead of becoming repulsive towards
a hated person, it’s my foremost duty to remain mum.
In this age, since I associate with only those who suit my nature and
reject others, or accept only those associations which my nature makes
me accept, it’s impossible to associate with persons that religious
thinkers are repeatedly shouting for; as such, I see no hope even
through associations! However, I hear many say that it’s unjust to
expect opposite feelings to arise while remaining engaged in an
opposite work, but knowing for sure that Brahm-essence is present in
all matters of this world, and if sought, can be traced in every matter,
feelings that contradict Brahm make feelings of Brahm appear as
‘opposite’.
Actually, whatever that I do at the behest of Guru-instructions

diminishes egoistic knowledge, and only when my vanity of I-am-the-
doer vanishes can true Self come to light. If you pursue your studies for
M.A. degree as instructed by your Guru, but your ego dominant and is
the basis on which you make all decisions of likes-dislikes, ‘this’ will
definitely become ‘that’; even the pursuit of a M.A degree will become
an obstacle.
A fear has now crept into me. Which saying of mine will make you hate
me. When I deeply think of this, I find that my attachment towards
disciple is drowning me; the love-hate of disciples that I think about is
the product of my attachment! In reality, it’s fundamentally wrong to
accuse others of anything; nothing but my attachment is getting
everything done. When attachment is intense, desires will also be
intense. Everyone does ‘my’ ‘my’ and wants that all should walk the
path they walk, and behave in the way they behave.
I feel that when I become detached from ‘X’ (name not mentioned), I
shall then become attachment-free. Even this feeling is the outcome of
my attachment. As long as I’m attached, what is the guarantee that I
shall not get attached to another object? Attachment never
relinquishes its hold; rather it can only replace one attached object with
another. If one among five sons of any person dies, that person
becomes attached to any other son (attachment shifts from the earlier
son towards any other son) and leads a family life.
Does this mean that I’m left with no other means? When I dwell on
thought of ‘Mine’, you get irritated; to ensure that my attachment does
not become a cause of irritation, I am left with no means; rather
continue writing letters. You all have this proof, because even after you
asked me to stop writing letters, could I really stop? Extending my love
has reduced me to a non-entity. My state is now akin to ‘What’s the big
deal? Stop meddling in my affairs’. Anyway, I’ll consider myself lucky if I
remain what I am. If you can kindly (satirical) come here during your
holidays, I shall consider it sufficient.
=========
Letter No. 3:40

To: Nagendranath, Surendranath
All in the world have a belief of their own. I also have mine. My shape,
form, type, race, religion, compassion, eyes, ears, nose, tongue, skin,
feelings of good-bad, inclinations of greed-sex, favorable-against,
eating-dressing and my place of stay as well as all my judgments,
argument and decisions are ‘my’ like. Tell me, what of mine is not ‘my’
like? Everything is ‘my’ like, and is unique to me. No other creature or
object is like me. Every object and creature of this world is ‘my’ like;
nothing being another-like, all understand all ‘my’ like. It is by ‘my’ like
understanding that I understand everything of this world.
Everything is ‘my’ like except the desire for food-sex which is common
in all. Hardly anyone abhors food-sex. The unity that we witness in
human beings is only in relation to food-sex; other than this, the ‘I’ of
every person is unique. In particular, since my ‘I’ (ego) is the cause of
my knowledge, and my senses cause perceptions to arise, my
understanding cannot possibly understand anything other than what is
‘my’ like. Since ‘I’ gets set aside the moment I set aside my
understanding, I cannot, by any means, agree to set aside my ‘I’; if at all
I need to set aside anything, I shall set aside only what my knowledge
believes to be worth setting aside; if I need to accept any
understanding of others, I shall accept and act only with what is ‘my’
like. By no means can I become hundred percent similar to ‘my’ of
another person.
The reason why I’ve ego is that as long as I’ve sense-knowledge, my

logic-argument, decision, hearing, thinking, vichars and all that I do will
undoubtedly be akin to ‘my’; it is ‘I’ who see, hear, act and understand;
therefore, the understanding akin to ‘my’ cannot dissipate. All that I
see, hear, sit or move being akin to ‘me’, I cannot by any means
relinquish ‘me’; rather will understand like ‘me’, and will explain like
‘me’. Even my knowledge being one type of ‘me’; therefore, Muni
Pipladou, on seeing no other means, advised Maharshi Satananda
about a practical method to dissipate ‘my’ like understanding,
“Concentrate and immerse in Guru-thoughts at the point of dwidal
where all understandings akin to ‘me’ dissipate”. Nothing is there to
differentiate, nor is there any second thing; rather the knowledge of ‘I’
is what is making me differentiating from others through sense-
knowledge; therefore, one must concentrate at the point of dwidal
where knowledge of the senses dissipates.
Since knowledge of any ‘second’ object including the knowledge of ‘I’
dissipates at U-kaar ghaat of the sound ‘Guru’, it’s not possible to
perform any worldly act at U-kaar ghaat. As long as you don’t obtain
your M.A. degree, it’s impossible for you to follow the practical steps
required for practicing religious matters. This makes me feel that it’s
not proper to advise you on religion or speak of religious matters.
Whatever I hear and understand being akin to ‘my’, I shall hear
religious advice only what is akin to ‘me’; this is why, those sayings of
Rishis are given different meanings and are differently interpreted. In
the absence of correct interpretation, ‘my’ akin interpretations are
causing immense harm to this world.
Since all of you understand according to your own ‘my’, and even I
understand according to my ‘my’, the maze of understanding makes
one believe that polluted understanding is correct; samskaars of these
understandings will project ‘this’ for ‘that’. This is why ‘X’ Babu (name
not mentioned) had written, “Guru has no compassion; if Guru at all
had compassion, He would have definitely found a way out”. Your
understanding of ‘Compassion of Guru’ also being akin your ‘my’, your
understanding is making you take my advice on abstinence as cruel.
Why then should I give any proof of my compassion? Only when you’re
capable of understanding the compassion of Guru will it be proper for
me to give advice and make you understand. Till then, it’s better for me
to remain mum instead of explaining.
=========
Letter No: 3:41

Brahm is beyond understanding, yet all understand by their own

understanding; so how can anyone bypass their understanding to
understand Brahm? Why will one accept that Brahm is beyond
understanding? Leave aside accepting Brahm: rather all take Braham as
wrong. Why will I worship Brahm if this does not match my
understanding? Since everything of mine is like ‘me’, how can you
understand a Brahm that is different from ‘my’ like understanding of
yours? Therefore, if I worship something beyond my understanding, all
will undoubtedly take me to be a non-understanding person.
We say, ‘Being communal is wrong’, but do we ever realize that when

we understand by an understanding akin to ‘my’, we ourselves are
becoming communal? Does our understanding allow us to realize that
our understanding is obstructing us from understanding that the root
cause of communal feelings is our difference in understanding? Can my
‘I’ dissipate as long as I’m like ‘me’? Does anyone understand that all
understandings must be gotten rid of in order to arrive at the Singular
understanding?
======
Letter No: 3:42

To: Nagendranatsh, Surendranath
Last Monday, I got letters written by both of you. The contents therein
made me feel that you understood Guru, and you would now explain
Guru to me! Before this, I never knew that understanding remains
present even after one understands Guru. When Guru is understood,
who then will explain? What will one explain? To whom will one
explain? I’m not asking you to explain to me about Guru after you
reach that non-understanding state because, will then there be there
any difference between Guru and disciple? Will then there be any
understanding? Do you find anywhere in Upanishad, Yoga-scriptures or
in Vedas that anyone understood Guru while there is understanding?
When knowledge is polluted with the knowledge of any guru (greater)
entity greater than Guru, then Guru will definitely be understood to be
loghu (smaller); this is why, I was eager to know whether your
attachment-riddled knowledge understands Guru as guru (greater).
Bishaka ( Surendranath Sen) is frustrated and repentant, because he
feels that nothing but his attachment is making him believe that Guru is
his only resort. Tell me, has anyone sought Guru other than because of
their attachment? Is there any Guru in the absence of attachment?
Why at all is Guru required? Is there any difference between Guru and
disciple?
You take me to be a nut! You’re telling me this-that in order to induce

me to lead a worldly life (remain involved with disciples); other than
this, I find no substance in your letter. Tell me clearly, ‘By your present
knowledge and understanding, what do you love the most? For what
does your heart always hanker’? OK. A question now crept in my mind,
‘Do people understand wife, sons and daughters, father, mother and so
on by becoming attachment-free, or by their attachment-riddled
understanding? We find that attachment-riddled understanding is
object-specific; the moment objects change, attachments, in greater of
lesser degree, will definitely change. Now my question to you is, ‘Does
your attachment-infested understanding understand Guru to be a guru
or loghu?
Spiritual interpretations given by Nagen Babu (satirical) are, ironically,

directed towards none other than his Guru. I burdened my entire life
with loads of belief that ‘X’ and ‘Y’ (Nagendranatha and Surendranath)
are mine; but since one says ‘mine’ ‘mine’ only when they are worldly-
attached, it made me wonder whether I say ‘my’ ‘my’ by taking you to
be mine; or am I saying ‘my’ ‘my’ irrespective of whether you say ‘my’
’my’ (Guru) by being worldly-attached or not. The answer given by
Nagen was like a clever person; whereas, the one given by Bishaka was
akin to the babbling of a foolish child who gets stuck and says this-that
without thinking of its past-future.
You may say, ‘I’ve lost my direction’, but I’m no less clever! You had
written, ‘Although I remain occupied in my activities, yet my
attachment to Guru gives me a feeling and confidence that Guru is
there’. When I got your letter, all my attachments crumbled! Is the
feeling that there is Guru and one depends on Guru arising from
attachment, or is it arising from detachment? Your belief is similar to
the belief of present educated persons who blindly believe, ‘There is
God, and He is the one who does everything’.
Anyway, these letters from both of you were an eye-opener to me. I

came to my senses! The persons (Nagen & Suren) whom I cannot forget
even for a moment are understanding me to be ‘theirs’ only because of
their attachment arising on the spur of a moment; yet I understand you
both as ‘mine’! Tell me. Is this your attachment, or of mine? Your
letters have opened my eyes; my attachment (to disciples) is what is
causing me to drift away from my mine (Guru)! My attachment is such
that the moment ‘Bisu-is-mine’ comes into my mind, I forget Guru.
Even after this, if Bisu believes that his attachment is what’s making
him take Guru as his, then there is no way out! In replying to this letter,
if Bishu thinks that his attachment is making him look upon Guru as
‘my’, it’s difficult to get rid of attachment. The means for becoming Me
will further go out of reach. It is better that Nagenka (Nagen uncle,
satirical) had given a direct reply. For whom does your attachment-
infested heart crave? If you’ve become attachment-free by
understanding Guru, I’ve nothing to ask or say, but all this-that that you
are saying or understanding is because of attachment; when one
becomes attachment-free, then of course, infinite worldly dramas will
appear to be mere dreams.
Your illusion is making you think that Guru also acts according to ‘my’
understanding. If you always act at the bidding of your ‘my’
understanding, then undoubtedly, you’ll remain as you are; therefore,
better not judge the activities of Guru, rather continue to perform your
duties. You shouldn’t have said what you said, rather it would have
been better if you had replied, ‘None but You know how I understand
You; I don’t understand what my understanding understands’.
No advice is coming to my mind today; the reason thereof is also ‘you’

(Nagen & Suren). If attachment-riddled knowledge of yours does not
love me more than any other thing else, I’m undone.
=========
Letter No. 3:43

As knowledge becomes categorized similar to its knowledge-

differences, any understanding or thinking of the ‘Non-Different’ can
only be a kalpana. At any time, after separating from Self, we cannot
remain stable in an imaginative state; this is why, though all logic,
argument and scientific proofs may establish that the world is ‘One’,
but when sense-knowledge perceive different objects wheeby
knowledge-differences arise, the understanding of One of a category-
riddled understanding falls apart, whereby it changes body-kriya and
makes people act according to body-kriya arising from body-awareness.
How surprising it is that although our own understanding is always
making us aware that understanding is wrong and that everything of
this world keeps on changing, yet we feel and act as if it is stable!
Glaring illusions are taken as true because all think of only the present
and none think of past, present and future; this is why, Maharshi
Vivandak, in his scriptures, had advised persons seeking liberation of
the necessity of thinking of the past, present and future of everything
perceived by the senses (this is different from kalpana past or future,
rather it is advised to think of the past or future ‘outcomes’). If only the
present is thought of, illusion is inevitable.
The understanding by which we presently understand is causing all
troubles. When the outcomes of present, past and future is analyzed,
and the source of trouble is understood, then differences in knowledge
cannot arise to the extent that these presently arise. Since attachment
fully depends on present knowledge and is at the root of categorized
knowledge, the considered opinion of Maharshi Vivandak, Goutam,
Parasar Muni and other Rishis for persons seeking liberation or
enlightenment is, ‘It is best not to act only at the behest of present
knowledge, but also consider its past and possible future outcomes’. In
order to understand the sayings of Rishis, we should duty-bound act
according to their advice; but if one doesn’t act according to the advice
given by such advisors, but acts according to their own whims, such
advice cannot by any means bear fruit.
Problems of geometry cannot be solved without taking the help of

axioms and corollaries; similarly, other than by acting, behaving and
thinking in accord with the sayings of Rishis, it’s impossible to
understand their sayings. It’s impossible, In one sense, to have
knowledge opposite to karmas. Illusions arising from language make
people understand differently, but enlightened persons understand
similarly. Kalpanas being the product of language, make us take
categorized knowledge as ‘correct’.
Kalpanas cause thoughts of vice-virtue to enter into persons and make

them believe that different objects will make them happy, whereby
they chase nature-based activities in different ways, and experience
joys and sorrows differently. Kalpanas cause different body-kriyas and
feelings to arise, and thereby experience joys or sorrows differently. In
reality, only when human beings have nature-born knowledge will
realization dawn in them that the Object of happiness is common for
all. In particular, when we observe that different persons belonging to
the same species of human beings take different objects to be objects
of happiness, what will I call this to be anything other than ‘illusions’?
We also notice that objects of happiness do not remain stable but
becomes different at different times; therefore, by what name will I
denote this to be anything other than kriya-difference, or a difference
in understanding?
It’s foolish to explain the ‘Correct’ to others who understand by an

understanding which itself understands as being incorrect; this is why,
had Aryan Rishis been present, they would have said that Western
philosophy is foolish. Even Western philosophy admits that anything is
correct as long as it is considered correct; when this understanding of
‘correct’ changes, it is then understood as incorrect and is discarded for
being foolish.
=========
Letter No: 3:44

After the death of Ma (Rajkumari), and before I came in touch with Bisu
(Surendranath), I felt that I forgot Guru, and even forgot where or how I
was! I now feel that I cannot bear this agony any further. This drama
doesn’t appeal to me anymore. With each passing day, my mind and
body are dwindling; the only driving force for which my life-
encompassing body still exists is my hope that Bisu will someday give
lessons on Guru-bhakti. I know for sure that, if by any means, this hope
is fulfilled (Bisu will attain the level of Guru and impart lessons of Guru-
bhakti), my body and my agonies will end; but I get agitated when it
comes to my mind that if there’s any desire in me, albeit unknowingly,
then my agonies can end only temporarily, but will again have to suffer
their onslaughts.
Worldly happiness-distress does not depend on my understanding; my

wishes cannot change the longevity of my body, and irrespective of
whether I understand or not, the normal rules of nature will cause
disease, sorrow poverty, old-age and the like to arise in me. I find that I
have no say in anything, yet feeling such as ‘I-am-doing’, ‘I-understand’
are not subsiding. Months, days, seasons, lunar-cycle and years are
gradually passing by; movement of planets and sub-planets are causing
change in winter and summer season, and experience differences along
with these changes; nothing of these depends on ‘my’ likes-dislikes, yet
my desire to do this-that is not coming to a halt.
Unless I go beyond time-place and attain the state beyond sense-

knowledge, changes will inevitably occur in me. If I continue to have
Bisu-thoughts in me, is it possible for me to reside in the state beyond
the knowledge of time-place? As long as Bisu remains stuck in my
heart, can my knowledge of time-place dissipate? My question to you
is, ‘What am I to do?’ Do you hope that someday or the other a time
will come when there’ll be nothing in between you-and-me, and
nothing will obstruct me in this world”?
=========
Letter No: 3:45

To: Jagat Ch. Das
For quite some time I’ve thought and concluded that since
understanding corresponding to body-kriya is taken as correct, as long
as anything generates opposite kriya in living beings, it’ss impossible
for them to gain Brahm-gnan. Only when I have the firm conviction that
the influence of shakti is what is making me understand Brahm in
infinite ways will changes in kriya not change my knowledge of true
Self, nor my karmas will generate any good-bad in me. We see various
juggleries of a juggler, but since we’re aware that these are nothing but
juggleries, neither do these juggleries impact our attachment, nor our
happiness-distress, and nor do we suffer or enjoy their karmafal.
There’s a strong yearning in me to meet you, but this is not
materializing. Only after I reached here did I come to know that you got
transferred to Silchar. Innumerable thoughts, which I cannot express by
words, are presently crossing my mind. Since long I desired that we stay
together, but I doubt whether this will materialize in the span of next
three months.
=========
Letter No: 3:46

To: Yogeswari, A
Numerous thoughts crossed my mind today, and made me feel since

when human beings cannot even think in the absence of the senses, as
long as there are the senses and sense-knowledge, neither is it possible
for them to experience the state beyond the senses, nor this can be the
subject of their thought. The non-sensory state is also thought with the
help of the senses; therefore, I end up understanding nothing except
sense-matters. I being sense-based, the state beyond the senses cannot
come within the realm of my understanding; therefore, if I want to
understand anything beyond the senses, my understanding crumbles.
You’re trying to understand whether it’s possible to experience Self
when all understandings are set aside. None can understand this; if at
you try to understand, you’ll suffer because all will call you a fool and
ridicule you. If your present understanding tries to understand the state
beyond the senses, you’ll panic, and make you feel that you’re
committing a mistake.
As long as kriya of the senses is active, noting beyond the senses can
possibly be the subject of knowledge. Is it possible for non-sensory
matter to be the subject of knowledge? It’s impossible for my sense to
understand any non-sensory matter; my knowledge itself will drown
me in illusions and take illusions as true. Since the soul understands
only with the help of the senses and cannot think or imagine in their
absence, it’s impossible to accept that the senses can understand the
state beyond the senses, and it’s impossible to crave anything which
knowledge takes as ‘impossible’; consequently, unless knowledge
clearly understands the fallacy of sense-knowledge, its understanding
cannot, by any means, agree to part with sense-knowledge.
As such, it’s always essential to do vichar whether sense-knowledge is

correct or not. If you don’t do this, but continue to understand what
your senses make you understand your inclinations to seek Truth will
disappear, rather end up understanding wrong as right. With each
passing day, the more I witness massive development relating to sense
matters, and increase in desires together with endeavors for acquiring
the material, the more my heart sinks and gets frustrated. This makes
me a feel that, in the present age, it’s impossible to have ashrams and
such other things. After witnessing developments in the field of
education, customs, behavior and language in this country, who’ll have
the courage to prove that sense-knowledge is wrong? Tell me! I’m
constantly reminded that in trying to make others understand the
wrong, I’m myself getting sucked into the wrong. In reality, there’s no
‘others’; the reason why we understand others and make others
understand is sense-knowledge. To whom will I explain, ‘There’s
nothing to explain’? The only reason why I’ve become crazy to explain
to others is that I myself do not understand. In order to explain to
others, I must attain the state of true Self, but once I attain this state, I
become non-understanding; therefore, it’s impossible to make others
understand by explaining. Yet my deficient understanding always wants
me to make others understand. Since all understandings ceases once
true Self is experienced, how am I to make others understand by
explaining? Tell me!
The phenomenon of understanding is present throughout the world; if

you assert that there is no understanding, people will scoff at you. As
long as there’s any understanding in anyone, the more I make them
understand, the more will they crave to understand. Since true Self can
be understood only by becoming non-understanding, if one has intense
craving to understand, they’ll further derail from ‘That’ understanding.
The entire world craves to understand; if anyone comes across any
non-understanding person, they’re taken to be a lunatic and will be
scoffed at. As long as one lives in this world, it’s impossible to attain the
state free from world-knowledge; consequently, unless one reaches
Guru-ghaat, the craze to understand will keep on increasing, that is,
they’ll continue to understand by my-akin understanding whereby
differences cannot by any means vanish; rather dualities will persist. If
‘That’ becomes different, will not understanding become different?
When true Self is not understood to be different, can we understand
objects differently? As long as living beings believe that they are
different from true Self, knowledge will be riddled with differences.
That which makes you say ‘different’ being the same which causes
different understandings to arise, it’s absolutely impossible for
difference-riddled understanding to understand One; this also explains
why, as long as you have knowledge-difference, I’m not inclined to
explain ‘One’ to you; rather with each passing day, I feel that all my
efforts are futile.
There’s one more thing. When I feel that anything is essential or is

required by me, it becomes impossible for me to refrain from thinking
of that thing; consequently, if I do not get rid of thoughts of objects
which I cherish, can that Object become the cherished object of my
search? Is there anyone who has set aside their search for cherished
objects by replacing it for an object that’s not required? Tell me! As
long as there’s sense-knowledge, this is, by no means, possible. Unless
one has the firm conviction that happiness which they’re chasing
cannot be acquired by the help of the senses, or through sense-objects,
why will anyone be inclined to acquire that non-sensory Object?
Sense-knowledge being incomplete, does not know what ‘complete’ or
‘real’ happiness is; this is why, the senses understand and seek sense-
happiness only, and takes knowledge beyond the senses as mere
kalpana. Neither do the senses perceive anything other than sense-
objects, nor believe that happiness can be attained from any other
thing. Further, since sense-objects are always subject to change and will
ultimately get destroyed, sense-knowledge can experience transitory
happiness only; this explains why, happiness derived from the senses is
fleeting and will get destroyed. Lack of happiness being the cause for
which wants arise, as long as you don’t understand the follies of sense-
knowledge, it’s impossible for you to understand that nothing but
knowledge beyond the senses is correct.
In trying to make the impossible possible, it’s becoming all the more
impossible for Purnananda’s purna (complete) happiness to materialize.
========
Letter No: 3:47

Baba! Desires are the root for which all squabbles and misperceptions
arise in this world. When desires, inclinations or feelings get intense,
anything opposite to these goes amiss; this explains why, though I do
not understand the activities of others, yet my egoistic feelings make
me believe that I understand and also goad me to argue and judge
others. If we analyze this statement in depth, we’ll find that things we
intensely desire are what we take as ‘just’, and by day and by night,
because of understanding just-unjust in accordance with what our
respective nature makes us understand, embark on performing own
activities. As long as one does not become desire-free in true sense, it’s
impossible to understand what is ‘just’ or ‘unjust’; the moment there’s
any desire in me, my just-unjust becomes a mere extension of those
desires, whereby I’ll remain attached or inclined towards that activity.
When in a state of intense greed, a thief commits theft, his knowledge
takes the act of theft as ‘just’, and his just-unjust becomes a mere
extension of his greed.
By no means can understanding remain dormant; this is why, one tries

to understand matters even beyond understanding and interprets
Brahm-Swaroop in so many ways. A child, a grown-up, a youth and a
scientist understand the sun differently according to their respective
understanding; similarly, all understand Brahm according to their own
understanding. Since one’s nature causes objects to be understood
differently, is there any doubt that the Object beyond the senses will
also be understood differently? Even one’s own understanding does
not remain stable at all times, but changes with a change in inclinations.
When Aryan Rishis realized that it’s impossible for living beings to
understand anything beyond their inclinations, they advised that, one
should, irrespective of understanding and nature, understand that
there indeed is an object Brahm beyond the senses. Such an
understanding can only be beneficial, and cannot by any means be
harmful; if He is thought of by any means, it’s always the better option.
On the other hand, diversity of nature automatically makes us

understand and see Him differently; therefore, as long as one’s nature
is dominant, it’ll be wrong to explain regarding ‘Him’ to that person,
because irrespective of the manner in which one is made to
understand, they’ll understand only what their nature understands.
When all understand in the same manner, it’s impossible for individual
nature to exist; rather, all differences will disappear, and with it, all
squabbles, jealousy, hatred and the like will also disappear. The reason
why any advice is understood differently by different persons is
because all understand according to their respective nature.
Abstinence is essential if you want to gain knowledge of true Self. Only

when the laws of nature loosen their grip on one’s limited sense-
knowledge, and the activities of the organs of karmas and abstinence
relating to the vichars given earlier are gradually practiced will neither
samskaar-like thought arise, nor will abstinence get obstructed in those
final hours; but if you remain a slave to your inclinations and continue
nurturing them, samskaars will arise in those final hours, and you’ll
have to depart with loads of samskaars.
========
Letter No. 3:48

To: Surendranath, Nagendranath
Danger is always chasing living beings. The reason why I say ‘chasing’ is
because danger is spread in all four corners of the world. If one wants
to go to Guru, or attain Guru-ghaat without having the firm belief that
this world is temporal, and everything else but Guru will get destroyed,
there’ll be danger at every step. If one comes in contact with someone
who ‘firmly’ understands anything wrong as right and ‘rigidly’ believes
that their understanding as ‘absolutely’ correct, then at every step,
there’s the possibility of getting derailed. The law of nature is, ‘A
doubting person will always embrace the advice given by a non-
doubting person’; in other words, if anyone with a doubtful
understanding meets a non-doubting person who firmly believes that
his understanding cannot by any means be wrong, there’s not an iota of
doubt that the form of understanding of the doubting person will
embrace that of the non-doubting person. Doubtful understanding
cannot subsist without taking reinforcement.
Mahamuni Markendya, while advising to Bisampayan, repeatedly

stressed that Guru-jnan cannot stabilize in the mind of living beings
unless they become doubt-free. Mind cannot remain in the state of
doubt; therefore, in the absence of renunciation, or until mind
stabilizes in Guru-ghaat, it’ll keep on changing. If anyone with a
doubting mind meets a non-doubting person who is convinced that his
kriya is definitely right, then the doubting mind will find the views of
the non-doubting person as ‘correct’. Just as mind cannot concentrate
on a state of void, it also cannot remain in a state of doubt.
However, if one stops understanding any other thing and resides wholly
within the fold of Guru’s attitude, sayings, language and form, then the
mind can possibly stabilize. If thoughts other than Guru-thoughts
appear in mind and are not taken to be illusion but ‘correct’, then the
understanding of ‘Correct’ will become similar to the ‘correct’ of those
objects; this is why, scriptures have advised to treat people with
opposite understanding as non-understanding, and prohibited the
explaining of ‘Correct’ to those whose understanding firmly believes
that opposite understanding is absolutely correct. However, explaining
Guru to persons of doubting mind who’re always on the lookout of
Truth can only be beneficial, and cause no harm, because it’s not ‘you’
who want to learn from the doubting person, rather the ‘doubting
person’ wants to learn from you. Guru-jnan of your doubting mind
cannot become more doubtful than the doubting person; rather the
doubting mind will become similar to your doubts, not vice versa;
consequently, if you at all need to come in contact with any person, it
won’t be bad if you come in contact with persons with doubting mind.
It has been proved in many places in Yoga-scriptures that there are

eight types of differences even in the state of swabikalp samadhi
(where the knowledge of true remains in the state of samadhi) and
nirbikalp samadhi (where even the knowledge of Self dissipates in this
state); therefore, unless one renounces and reaches the final
destination where all differences come to an end, one may still get
derailed. I feel that my grappling with issues relating to the maze of
understanding will come to an end only when you complete your M.A.
exams. If you don’t realize that you cannot understand by
understanding, and continue to understand, it can only cause
upheavals. Of all mischief in this world, ‘Understanding’ is the most
mischievous! Unless this mischief is alienated, none can accept Me. if I
explain this to persons who are not willing to set aside their
understanding, it’ll merely be an exercise in futility. This mischief is
making us believe that the world is true. If you understand by keeping
your understanding intact, your understanding can only be akin to
understanding a mango-cake made of jack-fruit. Understanding makes
people take Guru as very clever, and that the greatest fool on earth is
none other than Guru. Only when I set aside my Guru-understanding
does disciple-understanding appear, and by day and night, causes chaos
in me. When I’ve no disciple-understanding, no understanding other
than Guru-understanding arises in me.
Quite often, disciple-understanding negates Guru-understanding in me.

Whendisciples imbibed with virtues of renunciation want to understand
nothing but Guru-Guru, I only need to tell and explain to them only
‘Guru-Guru’. Guru becomes free. Do vichar for once about what Guru
thinks of you. See the reason why disciples call Guru ‘All-
compassionate’! Find the reason why disciples shed tears in the name
of Guru.
=========
Letter No: 3:49

All chaos in this world is because of knowledge or understanding;

nothing is outside of it. When knowledge dwells only on true Self,
nothing remains to understand, but if one thinks that lot is yet
understand, the more they’ll understand, and more will their quest to
understand intensify. When one studies history and other subjects,
their quest to understand never subsides, rather increases. You’ll hardly
find anyone who can claim that the desire to understand has not
increased with an increase in the urge to understand. Accept, ‘ It’s
impossible to understand’, or It’s not possible to understand by
understanding’. Both prove the shortcomings or inadequacy of preset
knowledge or understanding.
Knowledge itself experiences that the quest to understand is always

there in one’s heart. What does anyone want to understand? You’ll be
committing a blunder if your derailed mind tries to understand that
‘Object’ it actually wants to understand. Your own understanding is
witnessing and testifying that it cannot understand, yet you’re acting at
the behest of your understanding. At the root of this terrible illusion
being knowable-objects and object-attachment, unless you do not
understand ‘I-cannot-understand’, it’sdifficult for you to understand.
Since knowable-objects cataputled understanding is in such a mess, the
only way to become understanding-free is through Guru-thoughts;
because, Guru-thoughts can transport one from the level of ‘Hum’ to
the level of ‘U’ where there’s no understanding, but ironically, no sect
or religion of the present age is ready to accept Guru-thoughts.
All that is sense-based is temporal and perishable, but all are attracted
only towards these, and none towards the gross body (of Guru,) the
thought of whom can unknowingly transport one to the U-kaar ghaat
of Hum. I think that the only reason why one unknowingly dislikes these
thoughts is that Guru-thoughts contradict their nature and liking. If
associations including sense-associations that give rise to opposite
thoughts are not gotten rid of, it’s impossible to gain knowledge of that
‘Object’ beyond the senses; the reason is that mind will not, by any
means, like to do away with its understanding-like understanding. If I
say, ‘I don’t understand’, it can only invite trouble; therefore, human
beings take the agonizing world as that of happiness.
If knowledge takes frustration, crying, weeping, anger, jealousy, envy,

squabbles and murder committed by human beings at large as ‘correct’,
nothing can then be ‘incorrect’; neither will any change in sadhana
required, nor will there be any need to look for other means.
On the other hand, we find is that human beings, in trying to fulfill their
wants, are always impatient and getting agitated, but by no means is
sense-knowledge able to attain the want-free state. Even after this, if
one does not realize sense-knowledge as wrong, it’s impossible to
explain to them about ‘wrong’ by any means. Understanding does not
understand the root cause or the final outcome of any matter, yet it
does not stop from understanding. Unless my understanding comes to
a halt, it’s impossible for me to become stable or attain the want-free
state. With so many understandings around me, it’s impossible for my
understanding to halt by any means; this is why, other than by acting in
accord with the understanding of another person (Guru) which
weakens understanding, it’s difficult to rein in understanding by the
process of understanding.
It is with the help of words that we understand and explain, but words
with which we resort to kalpana cannot perceive sense-like; say the
words ‘hard’ and ‘soft’ which are used to describe the feelings of touch
do not generate touch-perception similar to the perception when a
piece of iron or cotton is touched, yet we continue to understand and
explain by these words. Is such vanity not an illusion? On analysis, our
senses themselves understand that understanding the functions of all
the senses only by the help of words (hearing) is wrong; yet we do not
act as if we’re wrong.
In such a state, it’s impossible to understand true Self with the help of
illusive knowledge; rather we end up understanding non-Self as Self.
========
Letter No: 3:50

Since almost three months, I am passing my days in worldly thought,
and these keep irritating me, and make me impatient. Yesterday, the
sayings of Rishi Atri, ‘I am happy only when anything matches my
understanding’ struck my mind. I am my-like, and my-like knowledge is
what makes me different from others. It’s impossible for any other
person or thing to become my-like. My-like knowledge is what makes
me different from others; in particular, when differences will definitely
arise with a change in vibration, and yet believe that others understand
like me, then at its outset, it’s an illusion. It’ll cause agony.
All being different with different understanding love only that which
accords with their respective understanding. Since none can crave
anything which is outside of their understanding, it’s impossible for one
person to make another happy; yet I seek others to become happy, and
others seek me for their happiness. Is the belief that I make others
happy and others can make me happy not an illusion?
At the outset, my understanding should understand that nothing of this

world is my-like. What I say as ‘World’ is only what comes into my
knowledge arising from my kriya-differences; with a change in my
kriya, my knowledge will change, and world-objects that I consider will
make me happy will also change; consequently, it’s impossible for any
worldly object to provide me seamless happiness. My kriya-differences
is what make me think that objects will make me happy, but since my
happiness will inevitably change with a change in my kriya, I cannot
point out any specific object that can make me happy.
However, one objection can always arise. Although objects of

happiness of different persons are different, yet all invariably
understand food and copulation of male with female as their object of
happiness. Since I take my changeable and perishable body as ‘I’, and
the nature of body-property is to increase-decrease-change, body-
properties make ordinary mortals take eating-sleeping-mating and
corresponding kriya to be happiness. The body that I take to be ‘I’
cannot bypass its properties; this is why, all are experiencing happiness
as well as distress.
It also clearly comes into the knowledge of our knowledge that cravings
for body-happiness arise only in the state of body-awareness, and these
are taken as correct; but in the state of Self, there is no awareness of
anything other than Knowledge which is pure, sublime and liberated;
rather anything arising from body-awareness is taken to be agonizing,
painful and leading to sorrows, because what is against its natural
properties will cause anguish and pain. Immortal Soul can by no means
experience happiness through mortal objects, but because of assuming
body-forms, the form of Soul has become non-Soul-like whereby non-
Soul things are taken to lead to happiness. When properties of Soul or
knowledge changes and dwell in a changed state, those changed
properties will definitely accord with the changes; consequently, other
than by changing the properties of the soul, it’s impossible for any
change of happiness-distress or in attachment-detachment.
I clearly observe that when the state of my ‘I’ (body) gets changed, my
happiness-distress as well as objects of happiness-distress also changes;
say in my state as a pig, I relish dirt; in my state as a dog, I’m content
with a piece of decomposed meat; in my state as a child, I love my
mother; in the state of youth, it’s my wife that I love; in my state of
anger, I take the act of murder to be of pleasure; in my state of sorrow,
I love to sob and cry. That I love a particular thing in a particular state is
because my happiness-distress changes with a change in my state. It’s
essential to change diet when sick; similarly, one must free themselves
of their body-awareness in order to bring about a change in happiness-
distress. Only when I get changed by attaining the climax of ‘That’
unchangeable state will realization dawn in me that everything of this
world is a source of sorrow; as such, irrespective of time and place,
everything worldly ought to be shunned.
Desire to bring about a change in the property of anything without

changing the property of the owner is an illusion; attachment-
detachment not being static, or having any specific rule will definitely
get changed with our changes. Further, if I understand my change only
by language, it’s impossible for me to change, because under no
circumstance does the owner of those properties will let go own
properties. Even when I say anything is ‘true’, this ‘true’ is only which
accords with my form. Only in its unchangeable state does Soul sees
Self to be unchangeable, but in its changeable state, views all changes
as true; it is these changes that make one aware of past-future, and
suffer agonies and pain. Living beings are constantly burning and
wriggling in the cauldron of desires. Had desires been the natural
properties of the soul, living beings would remain content in the state
of unfulfilled desires, but this is not so. Since the property of anything is
similar to the matter with which it is made of, it’s impossible for the
owner of any property to desire anything that contradicts own
property; therefore, agonies surfacing from desires have never and will
never extinguish in these puppets of desires (living beings); rather will
remain unfulfilled. As one cannot crave something which they do not
possess; as such, from where have desires arisen (desires are arising
because the desire to retreat back to Self is always ingrained in the
soul)?
We notice that when anything is not in knowledge, activities

corresponding to it is also absent; therefore, feelings of contentment
cannot possibly arise in the state of unfulfilled desires. The knowledge
of any one state is absent while residing in a different state; therefore,
when I accept that I am a changeable and destructible body, it’s
impossible for my knowledge to understand my own change, or of my
destruction. The vanity that makes us take that we understand a
particular state even while residing in a different state is outright
illusion; say I view my son differently from another’s son, and in fact, I
view anything that I take to be ‘my’ differently from when I view a thing
belonging to any ‘other’ person; yet my understanding believes, ‘I-
understand’. The significance of this statement is that I understand
others only in the manner my present knowledge makes me
understand, and take this as correct. Only when I realize that I could
not have understood any difference had there been no knowledge-
difference in me, or what westerners call ‘vibration-difference’ will I be
able to understand this phenomenon.
Baba! Unless I reach the state of ‘Guru’, where nothing of the visible
world comes into the knowledge of knowledge, it’s impossible to
understand that this world is illusion; because, while residing in an
opposite state, it’s impossible to understand a state (Guru-state) that’s
opposite to my (worldly) state. The means to achieve this is sadhana,
but since I’ve no inclination to do sadhana, I cannot understand this as
‘essential’; rather understand only what my kriya makes me take as
‘essential’; say, I’m content merely by hearing of the sickness or
sorrows of another person, but in my own case, kriya-difference in me
will not allow me to remain mute but further seek medicines and
search for solace.
Are we ever inclined to act without understanding? We act only when

we understand, and in the manner we understand. Can we understand
similarly when we are attached to any person or thing, and when not
attached? It cannot be; therefore, nothing but difference in
understanding causes all troubles to arise in this world. I understand
only when a particular change takes place in me; otherwise, I cannot
possibly understand it differently. Brahm-gnan of present
understanding is an example. Since I cannot understand anything
without a change of kriya, the moment I understand (say Brahm)
without bringing about a change in my kriya, I cannot understand my
wrong as wrong, although it’s wrong; rather take only that which
accords with my understanding as correct, Consequently, unless I have
the firm conviction, ‘I cannot understand without bringing about a
change in my kriya’,I will not be inclined to change my kriya. Can I strive
to gain knowledge of true Self if I do not understand that my illusions
are making me understand? If you believe that you can understand
something even while you’re not dwelling in its corresponding state,
your quest for experiencing the state of true Self will never begin; as
such, always keep in mind that your understanding is wrong.
========
Letter No: 3:51

Baba! After a long gap my heart is again going mad!
Nothing is beyond my knowledge, yet I always crave to understand and

take my knowledge as correct! If my knowledge is correct and
complete, why does it crave to understand? Why does the craving to
understand cease when knowledge is complete? How surprising it is
that my knowledge is unaware that it is not in its state of Self but is
riddled with illusions! Do I at all do anything in illusion-free state?
Desires of my knowledge are infinite whereas I am acting on the belief I

am a limited body. Are not unlimited desires of a limited body an
illusion? If I take that my ‘I’ (true Self) is infinite, is my belief of being a
limited body correct? If what I understand is correct, is my quest to
understand not a folly? If I actually understand, is my quest to
understand not arising from illusion? Or, am I craving to understand
because I don’t understand? As such, whatever I do by understanding is
completely and utterly wrong.
Where at all is my ‘I’ when I set aside my understandings? I may
understand in any manner I like, but will come back to the conclusion,
‘I am riddled with illusions, but acting as if illusion-free’. What is
prodding me to act? My belief that ‘I’ (true Self) is a body is what makes
me act and understand I’m correct. My body is like a chameleon and is
not stable even for a moment; because world illusions are misleading
its knowledge and assuming illusory forms; everything that is my-like
becomes the form of my knowledge; as such, unless an unchangeable
Object becomes the subject of my thought, the knowledge of
changeable correct being incorrect will never dawn in my knowledge.
Irrespective of whether changes of this world cause change in

knowledge, or a change in knowledge causes this visible world to
change, does anyone at all understand that changes that are occurring
in them? For instance, while travelling on a moving object, anything
that is moving appears to be static;, and when one concentrates on a
moving object while the mind is in motion, that moving object also
appears to be static. Only when I myself become static and concentrate
on a moving object can I realize that object to be in motion, that is, only
when I’m static and concentrate deeply can I realize that to be in
motion. Besides this, since the form of knowledge always assumes the
form of knowable-objects, it’s impossible to understand knowable-
objects to be wrong. Since it is knowledge that understands everything,
and ‘wrong’ is understood by nothing other than own knowledge, by no
means can one realize own understanding as wrong, Consequently, in a
state of illusion, nothing other than the non-illusive state is understood
as wrong. Only when knowledge resides in its state of true Self can non-
Self be correctly understood as being ‘non-Self’.
When my knowledge takes non-Self as correct, the real becomes

unreal; consequently, unless I determine the reality and falsity of
knowledge, it’s impossible for me to determine the reality or falsity of
any object. This leads to the conclusion that, at no time, is it possible
for me to understand my own illusion; this is why, my right-wrong has
since infinity, always been determined by others. Neither have I ever
determined, nor will ever be able to determine my right-wrong. This
leads to the fact that there’s no means other than following the
instructions of those Aryan RIshis. Baba! I feel that you’re keeping me
occupied in your babblings and want me to understand these. In this
society, especially after coming to Calcutta, I’ve heard so many persons
babble about so many things. What then is wrong if among the
multitude of babblings, I hear some of your babblings too? Religions of
the present age being mere babblings, allow me to babble, because it’s
not possible for me to remain mute.
========
Letter No: 3:52

As long as the understanding, ‘I will understand and act in accordance

to what my understanding makes me understand’ is dominant in me,
can I at all realize that I’m wrong? Once wrong is understood as
‘wrong’, it’s impossible to do anything wrong. When I act in my field of
activities, or believe that I understand, I take it for granted that my
understanding is right; rather, nothing is wrong with it. It’s impossible
to understand any attachment-detachment which is against what I take
as correct; this is precisely why, I take anything against my
understanding to be ‘against’; though it may right, yet will take that as
‘wrong’. Illusory knowledge bonds world-knowledge from which desires
appear, but world-objects cannot, by any means, satisfy desires; rather
desires will keep on increasing. Only because I take my understanding
as ‘correct’ that I cannot realize my attachment or wrong as
‘attachment’ or ‘wrong’.
I further notice that I imagine by language in order to keep my

understanding intact, that is, I take resort of kalpanas only when I fail
to keep my understanding intact; therefore, there’s no doubt that I
resort to kalpana only in my state of wrong. If I do not resort to
language-based kalpanas, it’s impossible to hold on to sense-
knowledge of my five senses; therefore, even language, in one sense, is
not beyond my five senses. It is by means of language that I imagine in
order to keep sense-perceptions in memory which then get bonded as
samskaars. Absence of the knowledge of true Self is undoubtedly
obstructing us from realizing kalpanas as ‘kalpana’; rather makes us
take kalpanas as true. The assumption, ‘Kalpanas are true’ is making us
understand that language-based kalpanas of sense-perceptions are
correct. Unless you realize, ‘I cannot understand by means of language,
but only understand kalpanas’, it’s impossible for me to make you
understand the reality of sense-knowledge. At present, I cannot think
of the form of my understanding that would emerge if I stop doing
kalpana, because when names of perceived objects are not known
(when names are not imprinted in my memory), then after few days, I
forget those objects. From this I can conclude that my present state
manifested only because I stored language-based objects in memory.
Since it’s impossible for my present knowledge to know even what my
state would have been if language-based objects were not stored in my
memory, the knowledge of my natural Self is definitely beyond the
realm of my understanding.
Differences arise in me because I see different creatures-objects-

matters. Since I cannot differentiate objects without taking the help of
language, will it be wrong to say, ‘I don’t understand the reality of
anything whatsoever correctly’? When I cannot understand my own
state of true Self, it’s impossible, by any means, for me to understand
the state of others; this is akin to intoxication of alcohol which causes
everything to appear topsy-turvy. This is why, Rishis have repeatedly
instructed to shun all ‘names’ and ‘forms’. Although I was born without
any name or title and also see many nameless creatures, yet I feel that
I’ll be in dire trouble in the absence of names. My present knowledge
makes me feel that I shall crumble in the absence of names, because
samskaars of my present and past births are so deeply rooted in me
that the only thing I like is that this visible world should remain in my
knowledge; if not, why do I feel that all is lost when I view this world as
an illusion? Why do I become insensible when I shun language?
Anyway, unless I meet with you when you’re alone, and tell you what
needs to be told, this topic will never end.
==========
Letter No: 3:53

Mr. X (name not mentioned) is pestering me for long, and in order to

demonstrate his greatness, he took me to Brahm Samaj. Since the
persons to whom he took me to were equally great, my corrupted
knowledge did not make me uncomfortable. I never learnt to respond
to any one query by one word; therefore, what ought to happen from
exchange of words did happen, and will so continue to happen.
We understand and explain everything by means of language, but

language cannot fulfill hunger-thirst of matters relating to happiness-
distress. My knowledge is ignorant of everything; I don’t even know
who I am! I denote my body as ‘I’ (true Self) and believe that I
understand ‘I’ in totality, but when I look for my ‘I’, neither can I trace
my ‘I’, nor does my understanding understand ‘I’. In such a situation,
the belief, ‘I understand the reality of everything by means of language’
can never endure.
Every living creature of this world is busy in negating wants, but wants
are not getting negated by the means which one understands will
eradicate wants, rather keep on increasing by day and by night; even
then understanding is not coming to a halt nor is it understanding its
follies. In this situation, if I make you understand by means of language,
it’s impossible for your understanding to halt.
In my meeting at Brahm Samaj, I didn’t feel it necessary to elaborate on

the path of sadhana or relating to any spiritual matter.
=========
Letter No: 3:54

Why will my understanding that always keeps on changing and

understand different things to be correct at different times agree to set
aside its follies or samskaars? Why will my understanding negate its
existence? Understanding will never agree to understand anything that
will negate its existence; therefore, unless ‘Guru’ becomes the subject
of one’s thoughts, none will understand your essays (Jagat Chandra Das
compiled ‘Satyug’ and ‘Satyug and Rajyog’ based on Ajapa): rather
when you say anything of Guru, they’ll shut their ears. Baba!
Understand your written essays by yourself! Negate your own
understanding by which the understanding of your world will
obliterate, and your cravings to make others understand will disappear!
This mischievous understanding also appeared in me, and made me
feel that your essays even swayed and trapped me.
Nothing is there to understand except Guru; rather, it is only by

understanding Guru that all understandings can come to a halt,
whereby all squabbles, arguments and speculations will be laid to rest.
Duality of feelings of hot-cold and those of illusions-attachments will
then be gotten rid of. None will then struggle for survival like persons
struggling to save themselves from drowning in the tumultuous waves
of a vast sea. Kalpanas, at present, make people glorify the science of
chemistry and such other sciences, for which they cannot think of
anything else; therefore, it’ll not be surprising that in a country in which
Guru-thoughts are ridiculed as ‘Thoughts of barbarians and fools’,
persons bereft of Guru-thoughts will mock the axiomatic truth that
Jagat penned in his essays. Your understanding is making you believe
that others will definitely understand what you’ve written. Even my
understanding had at one time (when Guru Purnananda came down
from the Himalayas) thought that I must definitely make others
understand, but my belief that ordinary mortals will understand (Ajapa
teachings) proved to be wrong, because after having explained for so
long, I myself lost all my understandings! One always imagines
becoming happy, but what untoward things are kalpanas not causing to
happen? None stops from resorting to kalpana; rather continue to
imagine. Why will anyone without Guru-jnan listen to you if you advice
them of the need to reside in the state of true Self in order to
experience this state?
=========
Letter No: 3:55

To: Surendranath, Nagendranath
Baba! Possibly you’ve not understood that it is foolish to explain to

make others understand. I shall try to explain this to you today.
‘Explaining’ is merely expressing by language, but mere explaining (by

language) cannot generate corresponding kriya. Until explaining
generates corresponding kriya in the other body, that is, until kriya of
object or matter expressed by language generates in the other body,
any explanation is merely a burden, because the person who hears
these explanations will carry this burden on his head for some time,
and when tired of it, will discard that. If you believe that you
understand in the absence of corresponding kriya, you’re
comprehensively wrong; troubles and objections will definitely appear.
In particular, if one tries to understand anything which cannot be
understood (true Self), it is all the more wrong. Are you now ready to
act as I instruct you? Are you ready to set aside all your
understandings?
I’m now instructing you to carry on with your M.A studies without
thinking of its vice-virtue. When you object to anything that I say, take
it for granted that ‘my’ opinion is dominant; when my opinion is
dominant, everything is then akin to ‘my’. How then can I be in Guru?
On many occasions we believe that everything of ours depends on
others; in other words, all sense-pleasures of this bodily ‘I’ invariably
depend on others. This is wrong; it is our illusion that makes us feel that
we act at the bidding of others. Only when I shun all my opinions and
act at the behest of others can I become like others, and act at their
bidding. The best remedy for shunning own opinion is to abstain from
thinking of past or future, and after doing away with ‘my’ opinion, act
according to the opinion of another person. Other than these means,
there’s no other means by which one can bring about change in their
ego.
You may say that the entire world is kriya-based, and with a change or
absence of kriya, everything will get changed or negated. This can be
true only when anyone practices kriya or Mool Mantra, but when one is
engaged in various task,s or dwells on various objects, neither can ego
be gotten rid of, nor will they be able to act according to the other’s
instructions. I am writing this specifically to you. As long as your ego is
dominant, it’s impossible for you to understand this correctly.
Can there be feelings of loss-gain or of victory-defeat when I act
without any preference ‘for’ or ‘against’, and ‘like’ or ‘dislike’? In
particular, when my goal keeps shifting, I can never set aside my likes-
dislikes, nor act in this accord. When I do not regularly practice to act
according to instructions of another person, my goal of acting according
to their instructions cannot materialize. When ‘my’ opinion causes
thoughts, arguments and alternatives to arise, or where there is a
different goal, I (Guru) am not there.
By all arguments, logic and world criteria, and even by the finite
measure of infinity, none but Guru has the last say; but when I feel that
I (body) am that entity, you cannot then trace Guru; rather the desire to
seek Guru will vanish. When I bypass the opinion of Guru and follow my
opinion, I become guru (greater); therefore, when Guru wants to go
somewhere, and you raise objection, you’re inviting trouble. I told to
you earlier that when Guru understands ‘Guru’, He does not
understand anything else; the moment Guru understands any other
thing, he no longer remains Guru. Since you cannot understand ‘Guru’
unless you actually perceive Him, the moment Guru goes out of your
sight, you feel that He is far off. If this is true (Guru is body-based), then
Baba, it’s difficult for you to see ‘Guru’.
Guru is not an object of the sense of sight, but that of Soul; but since
Soul is limitless and infinite, it’s impossible for Guru to go out of sight. If
you feel that you’re content only when your eyes visualize Guru,
visualize Guru in every object that you see; if your polluted senses
make you see various forms, imbibe in you the feeling that all forms
that you see are nothing but Guru in different forms; other than this,
there’s no medicine to make you ailment-free. For the next one year,
I’m instructing you, ‘See Guru-form in every alphabet of your text
book’. This is the specific order of your Guru. All of you must keep in
mind that whoever bypasses this specific order of Guru, one day or the
other, will definitely be drifted away.
Why do you worry for Guru’s life-death? Why do you worry for Guru’s
happiness-distress? In every letter I write to you, “I’m not ill”, yet you
keep on enquiring of my health. Why is this? Guru in Bharat died long
ago, if not, why are disciples dying when they rely on Guru’s words?
=========
Letter No: 3:56

Are not those differences that we come across in human beings not the
products of difference of samskaars? That the samskaar-free Soul
assumes a body-form and becomes samskaar-based is amply proved by
the state of body free from body-awareness.
When our present knowledge does any vichar, our knowledge gets
changed, and with it, our vichars also change. Since knowledge-
differences arise only after objects came into contact with the five
senses, we must agree that knowledge of Soul got changed only after
sense-contact. When the soul keeps on taking body-form in different
births one after the other, and sense-samskaars get rooted therein,
only the knowledge of non-Self objects and not of Self then becomes
correct; therefore, it’s impossible to bring about a change in
understanding by ‘understanding’. The only means to bring about a
change in understanding is associations, which by day and by night are
causing samskaars to change. Since samskaar-riddled knowledge does
not understand anything against own samskaars, one’s understanding
becomes a mere reflection of their associations.
Feelings of duality are also because of associations; another name of

duality is ‘associations’. That there cannot be any duality in the absence
of association implies that understandings arise in concert with illusions
of duality, as such, illusions can get negated only when dualities are
negated; therefore, if I continue to explain, and you continue to
understand, it’s impossible for you to become duality-free. The
‘understanding’ that I’m referring to is what sense-knowledge
understands ‘understanding’ to be. Since present knowledge always
remains riddled with changes, any hope of understanding true Self is a
tremendous illusion. Since I am forced to do only what my associations
make me do and have any no say in any matter, and the only tool
available to me being ‘association’, I always advise you to set aside all
your understandings by staying in the association of Guru. This
association (of Guru) is necessary, because illusions surface only
because ‘Understanding tries to understand’, but present
understanding is unable to understand that I can gain knowledge of Self
unless I discard all my understandings and stay in the association of
Guru; this is why, it’s useless to babble. Only when living beings
become inclined to stay in the association of Guru can they become
danger-free.
=========
Letter No: 3:57

To: Jogeswari
Soul had no duality in its state of Self. Had feelings of duality been part
or the essence of Soul, the want-free state cannot manifest in any of its
subsequent state. Other knowledge becomes duality-free, one cannot
become want-free; in particular, the reason why differences arise being
the feeling of duality, whenever one experiences anything as ‘separate’
(from Self), they’ll get riddled with wants; therefore, other than
residing in the state of true Self, at no time is it possible for the soul to
become want-free.
Can anyone experience wants as ‘wants’ in the state of want? Even

present knowledge does not experience any ‘deficiency’ unless any
reality of anything which present knowledge takes to be ‘real’ is
missing, and not otherwise. It can therefore be concluded that wants
surface only because the reality of Soul became deficient from its actual
reality; that is, wants surface only when duality-free Soul gets riddled
with dualities. Can dualities in duality-free Soul be anything other than
illusion?
By no means can we accept that the state of Soul, on assuming a gross

body-form, is the same as it was in bodiless state; because, when there
was no body in the subtle form of Soul, neither were there any tools for
hearing-touching-seeing-tasting-smelling, nor were there illusions;
therefore, we must accept that illusions differ with differences in
grossness and subtlety of the soul.
When Soul came into contact with the gross senses, knowledge of Self
became different in proportion to the samskaars or illusions thereof;
since it’s axiomatic that illusions in the soul only increased birth after
birth, it’s natural for the soul to understand non-Self as Self; as such, I
have no hope that knowledge-based advice will by any means be
fruitful.
Associations bring about a change in knowledge. Association is the only

reason which made living beings take numerous births in order to arrive
in their current body-form in Kali-yuga. The soul understands all states
in which it resides as correct, because its associations make it so
understand. By day and night, a change in association is what causes
correct-incorrect to oscillate. Can anything other than associations
bring about any change?
The statement, ‘I shall understand by understanding’ is itself erroneous,

because no knowable-object at all is in the state of Self. The craving to
understand arises only from illusions; therefore, trying to get rid of
illusions while residing in illusion, or which causes illusions to remain
bonded, is mere illusion; this is why, I advise you that the only means to
do away with illusions is Guru-thoughts, and by staying in the
association of Guru.
When Guru becomes a goru (cow), and you associate with goru,
illusions can only increase; this is why, I could not make anything good
happen to you; therefore, better search for a Sud-Guru. Alternately,
introspect whether you’re associating with any person or thing other
than Guru, if so, samskaars which will accompany your body, birth after
birth, will be similar to the thoughts of those other persons or object(s),
or the associations which your senses keep. When your samskaars are
not akin to Soul or Guru, will you then get attached to objects which
corresponds to your samskaars, or which are opposite thereof? Will
you understand objects that correspond to your samskaars, or those
which are the opposite? Is it natural for you to think or meditate on
something that corresponds to your samskaars, or on something
opposite?
In this situation, Rishis have enunciated the following method in order

to help people get attached to some person or object which go against
their samskaars: Keep everything that corresponds to your samskaars
out of reach of your senses, and bring within your fold the object which
is against your samskaars (say Guru). By this method, induce an
attachment toward that person or thing which you were not attached
to earlier. Other than these, there is no other means by which you can
be drawn to or get attached to someone or something that goes against
your samskaars.
Unless you become mine, and I become yours, the term ‘friend’ is
redundant. Only samskaars accumulated in past births are those which
the soul will take as correct, but all samskaars are illusions! Soul has no
attachment towards birth-death-body, rather is companionless, fearless
and free of all afflictions; Soul can neither be burnt, nor can be further
purified; therefore, all changes and illusions that appear in the soul are
because the soul’s association with a body-form.
=========
Letter No: 3:58

You always ask for letters full of advice. By day and by night, our five
sense organs are always imparting advice, but does anyone listen?
Knowledge of opposites is manifesting in knowledge through every
sense organ; the eyes see bright as well as dark, the skin feels hot and
cold, the ears hear the pleasant and the unpleasant, the nose smells
pleasant as well as stench, and the tongue tastes the tasty as well as
the bland, but of any given pair of opposites, we take only one of these
to be ‘essential’, and whatever we take as ‘essential’ ensnares our
thoughts. We witness birth and death, and also the differences in the
states of childhood, youth, grown-up and old-age, but amongst all
these differences, I accept only those which I imagine will make me
happy, or whatever body-nature takes happiness to be.
When the temperature of body rises, I experience chill and require a

blanket even in summer, and nor am I comfortable in winter. Since
objects of happiness change with a change in body-properties, we
cannot say that there is any specific object or matter that can provide
seamless happiness; yet the unending craving of the soul to attain
seamless happiness is glaring proof that there definitely is ‘something’
that can provide seamless happiness.
What at one time is understood as leading to happiness is, with a

passage of time, leads to sorrows; therefore, the criterion of
‘understanding’ is valueless, yet the faith that we repose on our
understanding is rock-solid! As such, if you don’t change your
understanding, what’s the point in trying to make you understand? By
no means other than by changing one’s associations can their
understanding change and cannot change by any other means. Only
when you change your negative associations and stay in the association
of Guru is there any hope, otherwise it’s futile. I’m somewhat relaxed,
because of being aware of the impact of associations. The moment I
leave aside all my thoughts and associations, even the ‘I’ of mine ceases
to exist; consequently, can anything positive result if you try to bring
about change without changing your associations?
Knowledge associates with many birth-taking bodies, and the

understanding that emerges there from is always taken as correct;
understanding of others has no relevance. The understanding of each is
similar to their associations; therefore, with a change in associations,
there’ll be a difference in understanding, and will continue to be so.
Bharat, the land of religion, became polluted by associating with
Europeans; this is why, people are now striving for insignificant material
happiness. Bharat was the epitome of nationalism, love and adoration
towards parents and Guru, but as time passed by, the influence of
associations caused dog-like craze for material happiness to increase in
this same Bharat.
==========
Letter No: 3:59

To: Jogeshwari, A.
I searched for long within myself and others, and observed that
understanding cannot come to a halt by any means, nor heeds to
anyone, and nor can it remain passive. The reason why understanding
does not understand is that the essence of understanding is to
understand. Understanding arises from knowable-objects, and not in
their absence; therefore, as long as there are knowable-objects, it’s
impossible to do away with sense-knowledge. Consequently, we
require such a knowable Object through which no other knowledge
arises; but if there is any sense-based knowable-object, thoughts will
arise through the corresponding sense organ, and make it impossible to
prevent second thoughts from arising. If anyone or anything other than
true Self is the object of my thought, there’s no hope of getting rid of
sense-knowledge. For this, I must retreat to my place of origin, but if I
try to understand mid-path, my understanding of true Self will go
astray.
The point of dwidal ( point at the base of nose) being the place where
my feelings or knowledge materialize, retreating to dwidal through
Guru-thoughts is the only means. Since all the senses oppose adopting
Guru-thoughts, I advise you to bypass the advice given by your senses
and make Guru-thoughts essential; but if your understand Guru, you’ll
not understand Guru as ‘Guru’, but will accord to what your senses
make you understand. At the root of what the senses make us
understand being our changeable understanding, Guru also becomes
changeable. By no means is it possible for you to understand similarly
at all times; therefore, if you continue to understand differently at
different times, and go on comparing your latter understanding with
the earlier one, differences will definitely cause feelings of good-bad,
likes-dislikes and attachment to appear. Other than setting aside sense-
knowledge, it’s impossible to gain knowledge of true Self or Guru.
Since differences arise from understanding, it is only upon reaching the

dwidal that all differences will cease; this is why, scriptures have
prohibited dwelling on Guru-thoughts at any point other than at the
dwidal. The other method laid down in the Bhagvad by Byasdeb is as
follows: if you want to understand Guru by your senses, set aside all
other thoughts and concentrate your senses only on the gross body-
form of Guru; only then can there be nothing left for you to compare in
order to attain the duality-free state. In the duality-free state, there
cannot possibly be anything resembling the eight knowledge-based
bondages of hatred, shame and the like, nor is it possible to have any
feeling of sex or desire anything else. This is what Bhagvad’s ‘true love’
is! Other than these two methods, there is no third method, and since
there is no other method, one must, according to their ability adopt
either of these two methods.
The entire world revolves around the viewer and the viewed, and these
being at the root of everything that occupies memory, thoughts of Self
cannot manifest other than by shunning all other thoughts. Mind
cannot dwell on two objects simultaneously; the belief that mind is
capable of dwelling on multiple objects at the same time is illusion! (In
gross sense, although we believe that we are capable of seeing many
objects at one and the same time, we cannot see the game of soccer
and cricket simultaneously; similarly, one cannot experience Self and
the world simultaneously). If you ask, “Who is That beyond illusive
understanding”? None other than persons who has understood One
can answer; this is why, a Guru who has experienced Truth (Guru) is
required, or else, the Gopis or the shepherds (ardent devotees of Lord
Krsna) of Brindavan are required. If you take advice from anyone else,
you’re bound to falter.
You have feelings of past-present, respect-disrespect and of vice-virtue,

but I being anti-social and feeling-free, I don’t understand you as
‘separate’, whereas you understand many; I don’t believe in the tricks
of the senses, whereas your knowledge has no knowledge other than of
your senses; I get sick when I take a small morsel of food, whereas
nothing happens to you even if you fill your stomach right up to your
throat! Although we are different in every respect, yet we claim by
words of language to be ‘friends’! How long will this friendship last? I
do not ever hope that you’ll love me by being content; as such, my only
prayer to you is, ‘Don’t throw me out of your sight, albeit in repulsion’.
You don’t even love to be loved by me, because the love of a person
which one takes to be against their nature is taken as ‘against’. If this is
incorrect, nothing can then be against nature.
Your touch disconnects me from my Guru, but gives me a scope to
reconnect; this is why, in one sense, I like your touch. When I touch
you, you perceive my touch your-like for which it irritates you. My
friend! This is a scathing remark! It is agonizing when we curl up during
winter, but it is also agonizing when the limit of any kriya or motion is
crossed, say the touch of fire (when kriya or motion is normal, we
experience normal heat of summer, but the moment motion crosses its
limit and gets replaced by touch of fire) causes pain.
I’m unworthy to provide you happiness that can match your nature;
therefore, there is danger at every step. Can there be any agony when I
separate from you, rather you’ll be happy. If you claim, ‘I love you and
everything of your’, tell me whether you love me to stay far off from
you? When I stay far off, I get a feeling that you’ll be in agony; this is
why, it’s impossible for me to be at peace! Even in this turmoil, I get a
feeling of joy that I’ve a friend! If there indeed is such a friend, the
dearth of friends in Bharat will end! When things against one’s nature
are the things that they start liking, what then can anyone dislike? Only
when I get the feeling that my friend is the Friend of this world does my
happiness become boundless!
My main aim is this: I don’t mind if you become angry or even beat me,
but don’t ever forget me! If it comes to such, this is what I’ll sing:
O mind of mine
Stay in solitude
Think of Guru-thoughts
And anything else not
By every measure Guru
is the treasure.
Why do you hope?

Someone is there
There’s none in this world
Or say anywhere.
There’s no friend
Go to the other end.
=========
Letter No: 3:60

To: Jagat Ch. Das
There’s no peace anywhere. We know this, yet body-illusions makes

living beings look for peace. Body-awareness is what makes the soul
believe that the six vices of sex-anger-greed-attachment-envy-jealousy
are its properties. Can there be any such attribute in the absence of
body-awareness? It is body-awareness that causes body-attachment,
but the soul does not realize this, because while in body-awareness, no
state other than the state of attachment can possibly arise. Knowledge
is aware that it cannot perceive anything other than through the
senses, but the senses do not understand that body is the cause of
attachment. At the root of all understandings (including body-
attachment) being body; attachments can by no means be got rid of
other than by getting rid of body-awareness.
If the soul of living beings, while residing in body-form, does not make
Guru the only object of its thoughts, it’ll be left with no other means.
=========
Letter No: 3:61
Knowledge crumbles in the absence of associates (persons, objects, or

events), because it’s impossible for living beings to bypass the influence
of their associations (persons-objects-matters). That knowledge cannot
arise in the absence of knowable-objects undoubtedly implies that
feelings correspond to knowable-objects; therefore, it’s futile to try to
gain knowledge of Bhagavan while engrossed in opposite thoughts. One
always associates with nature, but never associates with Pranav, or the
force of contraction. Since feelings depend on associations, ‘I’ crumbles
in the absence of associations. Since my ‘I’ depends on my associations,
my ‘I’ can only be similar to my associates; therefore, my understanding
is similar to my ‘I’. Don’t rely on your understanding; rather make it
your duty to rely on your associations.
========
Letter No: 3:62

To: Panchanan & Pratibha Devi
[Panchanan later became Guru Bhumanand Paramhamsa]
By no means shall I ever allow anyone to prove that my father-mother

does not exist. Which ‘Father’ is the soul craving? Think of it. The soul
does not seek anything except Guru; any other thing that is sought is
only because of body-contact; that is, all other cravings are arising only
from body-awareness. In the absence of body-awareness, the soul does
not require anything other than Guru. This is amply proved by the state
of sleep when there’s no craving at all. What remains while sleeping is
only the force of attraction-repulsion; by one force, Guru is pulling all
living beings towards Guru, while the other force of samskaars of a
motion-riddled body is pushing downwards. When one becomes free of
exterior world-knowledge, the downward push automatically stops
(there can be no reason for any attraction to occur). Thoughts of the
exterior world or samskaars thereof cannot be gotten rid other than by
staying in the association of Guru,
Anyway, do not be concerned whether anything fruitful is happening or

not; rather it’s sufficient if ‘I’ (Guru or Self) gets a place in your lap,
========
Letter No: 3:63
Always try to enhance the time of your prayers, sadhana and similar
things. Body-properties will obstruct sadhana; therefore, you can’t
practice sadhana without purshakar (will-force). The reason why Soul
took body-form was to realize that body is the cause of attachment, but
body-properties are making us experience the opposite. If you don’t
realize that body is causing attachments to arise and continue to
understand what your body-kriya makes you understand as correct,
you’ll remain clinging to your attached objects.
========
Letter No: 3:64

To: Panchanan, Pratibha
In some of your letters, you’ve wanted my letters that are full of advice.
Can the soul understand its previous state, or what it then thought was
necessary, or what made the soul take up a body-form, or is it possible
for body to mitigate wants? As long as the soul is ignorant of the
knowledge of Self, it cannot understand what it wants. The senses
perceive only the external and nothing internal; say when internal kriya
manifests externally, it is taken to be a disease, but none understands
that change in body-kriya is its cause; similarly, none understands what
is the soul doing in the body, or why it is so doing; rather all understand
its purpose only by observing external body-movements and vibration.
The extent to which body-owner (the soul in body-form) connects with

exteriority through its senses is the extent to which movements,
activities and the like of the soul differ; in other words, with a change in
vibration, the understanding of ‘essential’ or ‘non-essential’ changes
and becomes similar to vibration. As long as the soul has body-
awareness or body-samskaars, it cannot understand what was needed
in its body-free state. Our body itself understands that sense-contact is
experienced only through body, that is, pleasures arising from sense-
contact cannot be experienced while in body-free state; our eyes make
us understand that we cannot see in the absence of eyes; as such,
when there were no tools for perceiving sound-touch-taste-smell in the
absence of body, the soul had no knowledge of any sound-touch-taste-
smell. A born-blind cannot explain to another born-blind of the
knowledge that eyes impart, rather only persons with eyes know of it;
consequently, while in body-form, or after becoming body-based with
body-samskaars, the soul cannot at all understand what the owner of
body (Self) desired in the absence of body.
Whatever the body-owner (Self) understands through the medium of

body is through associations (sense-contact). Can the soul understand
anything if objects (persons-objects-matters) do not come into contact
or associate with the senses? What the senses of the body-owner (Self)
presently perceive as persons-objects-matters can be persons-objects-
matters with which anyone associates; therefore, other than by
bringing about a change of associations, there’s no other means to
make the body-based samskaar-riddled soul understand. Present
understanding cannot be different from what I had seen-heard-
touched-tasted; say, if you ask a person, “Name a thing you understand
which you had never seen-heard-touched-tasted”, he may sarcastically
reply, “A horse’s egg”; but as far as a horse’s egg is concerned, all had
seen ‘horses’ as well as seen ‘eggs’; therefore, that person has not
named anything which his senses never perceived. This implies that
knowledge does not correspond to anything beyond the associations
that the senses come into contact with.
All actions materialize only through sense-contact; therefore,
knowledge changes in conformity to those activities. By day and by
night, our senses are making us aware that sense-knowledge cannot
change other than by changing associations; but under the influence by
associations, out opposite understanding fail to understand that
associations are causing knowledge to change. Understanding changes
with a change of associations, but since anything that surfaces through
associations or the state that emerges there from is always accepted as
‘correct’, none agrees to change their associations in order to bring
about a change in their knowledge. We’re unaware that we always
keep on associating with diversities of nature; say body is gradually
changing with a change in the four phases of infancy, adulthood,
grown-up and old age, and irrespective of my like=dislike, the influence
of associations is causing knowledge to change. ‘Object-power
overrides the power of knowledge’ explains why I experience summer
and winter according to respective temperature. Since objects (say,
heat and cold) cause a change in knowledge, what other than ‘object-
power’ (associations) can I say is causing knowledge to change?
Living beings, in the state of repulsion or vibration-based world, need

not make any effort for vibration-based knowledge to manifest; but if
they desire to attain the vibration-free state, it becomes imperative for
them to make efforts and stay in the company of a vibration-free
person (Guru). Guru is vibration-free, but it’s natural for vibration-
riddled persons to understand Guru as illusory; this is because, one can
understand ‘Correct’ only in accordance with the manner in which
associations bring about change in their knowledge. It’s impossible for
knowledge of persons who stay in the company of motion or nature-
based associations to understand they’re wrong. Samskaar-free
persons being rare in kali-yuga, the characteristics of the present age
are vastly different from other yugas. Since one always stays in
association with opposites in kali-yuga, it’s natural to understand Guru
as ‘opposite’. Understanding cannot remain idle as long as it’s riddled
with knowable-objects; it can dissipate only when knowable-objects are
eliminated; therefore, as long as there’s any knowable-object,
understanding will persist. Since understanding corresponds to
knowable-objects, changing knowable-objects is the only means to
change understanding; other than this, there’s no other means.
Since understanding is association-based and corresponds to knowable-

objects, and anything against these is taken as opposite, it’s obvious
that understanding will take Guru ‘opposite’; this is precisely why, your
Purna (Guru Purnananda) appears before you in the form of Siv and
Sambhu (sons of Panchanan) and addresses you from the core of his
heart as ‘Mama’. Purna does not appear to you to be as sweet as your
two sons, because personal and other differences arise from your
associating with them. The influence of associations and habits is
making you understand sour as ‘sweet’, but one day or the other, when
the influence of associations (of Guru) will change your knowledge, you
will understand only the sweet as ‘sweet’; nothing that is sour will then
taste sweet. When fever spoils the taste of tongue, even sour tastes
sweet; but in normal condition, only what is a sweet taste sweet.
Ma, O Ma (Pratibha Devi, wife of Panchanan)! What am I doing? Ma,

you needn’t fear! The moment this mad one (Guru) becomes sweet to
you; you’ll experience every other thing to be sweet. This is true
hundreds of times. Not only will you then take your two sons to be
sweet, but every living being will become sweet to you. This is why the
name Viswamitra was coined, and goddess Bhagwati is called Jagat-
janani or Jagadamba (mother of this world).
If present understanding continues understanding, will you not

understand only what corresponds to your present understanding?
When you change those associations which cause understandings to
arise, you’ll find that anything which your present understanding takes
as ‘repulsive’ is no longer repulsive; rather will become attractive. In
this manner, change in associations brings about a change in right-
wrong of every person, and will continue to do so. None can prevent
this from happening. During winter, the chill of winter makes all
experience the chill, and in summer, the heat of summer makes all
experience heat. Is experiencing ‘heat’ and ‘chill’ not the outcomes of
association?
=========
Letter No: 3:65

Yesterday I received your post-card and also an envelope.
Never in my life have I known words to be different from actions;

therefore, I’m alerting both of you that you (Panchanan and wife
Pratibha) are my last goal; there may or not be anyone else other than
you and Ma. Keep in mind that if you go against my wishes, you cannot,
by any means, attain peace in this world.
‘Family’ denotes body and body-awareness. When body is left out, or

body-samskaars are set aside, present ego dissipates; what then
remains is the state of Guru beyond the ambit of knowledge. Our
(present) understanding takes the state of Guru as that state of
attraction-repulsion that remains in us after we negate world-
knowledge (as in sleep), but it’s impossible to understand the actual
want of the soul. Your knowledge understands that when the kriya of
attraction rises upwards from the U-kaar ghaat of Guru, neither is
there any want, nor is there any feeling of lack and this is the want-free
state of Soul. One cannot crave a state that is not in knowledge. The
want-free state of Soul being natural, it’s natural to have feelings of
want (arising from my want-free state). At the root of all desires are
wants; no desires can arise in the absence of wants. The want-free or
the desire-free state is the state of Pranav (AUM) which is next to the
state of U-kaar (the higher state); only on attaining the state of Pranav
does all desires of the soul dissipate, but the moment there is any
repulsion and causes desires to surface, one derails from this state.
Repulsions from U-kaar-ghaat (downwards) cause desires to manifest;

therefore, the goal of all is to attain U-kaar ghaat. If present knowledge
tries to understand how Soul resides in Self, or what happens
thereafter, it’ll understand that the natural kriya of attraction can make
the soul reside in Self, and this kriya of attraction will remain active only
till there is any want; once the soul becomes want-free by residing in
Self, attraction kriya will stop. We notice that we have no knowledge of
anything while asleep, yet the two kriyas (inhalation and exhalation)
still remain in us. This implies that wants persist even in the state of
sleep. In the want-free state, it’s impossible for the soul to be attracted
towards Self, because when the soul becomes want-free, what will it
attract? What will then attract the soul? If we do vichar about this,
we’ll find that nothing other than exterior repulsions cause changes in
this world; in the absence of exterior repulsion, knowledge or Soul
cannot undergo any change. Since all changes including changes in me
arise from exteriority, I must invariably admit that as long as there is
knowledge of exteriority in me, I shall continue to change.
Knowledge is aware that knowledge changes with a change in ‘motion’,

and cannot, by any means, deny that knowledge will not change with a
change in motion. A change in motion causes a change in knowledge,
but a particular state of motion which causes a particular knowledge to
surface will not cause the surfacing of a knowledge different from its
corresponding kriya (say kriya of repulsion resulting from hearing the
news of death of any person will cause feelings of sorrow and not of joy
or happiness). Since a change of objects is what causes knowledge to
change, knowledge will correspond to the change of objects; this is
precisely why, with a change in kriya resulting from a change of body or
objects, there’s simultaneous change in knowledge, whereby vichars of
right-wrong also get changed.
While sleeping, a change in the kriya of repulsion causes the senses to

lose contact with the soul or knowledge, whereby world-knowledge
goes out awareness. This clearly proves that world-knowledge
manifests only when motion or repulsion causes the senses to come
into contact with the soul; in the absence of sense-contact, there’s
nothing called ‘world’. At present, we understand ‘world’ only because
of body. Why did Soul beyond senses take up body-form? Why was it
necessary? As Soul did not then have the senses, nor did it have any
world-knowledge before taking up body-form, neither it’s true that Soul
took up a body-form for experiencing this world, nor can it be. If you
argue to the contrary, you must accept that there was no need at all for
Soul to take a body. Why would Soul take up something (senses) which
it already possesses? Since Soul had no such thing as the senses, it felt
it necessary to take up a sense-based body.
Why did the soul opt for the senses? If we try to answer this, we’ll
observe that the senses have no capacity to understand the purpose for
which Soul acquired the senses; rather understand only food and sex as
their requirements. Since feelings of food and sex do not arise in the
absence of body, can these feelings at all be natural? They are not. The
body itself is making the soul or the body-owner understand that
objects which body takes as ‘essential’ are not what the soul requires.
Only the knowledge of other objects, not of true Self, manifests
through every sense organ; therefore, in order to gain knowledge of
true Self, one must get rid of all understandings. The precise reason
why the soul had assumed body-form was to realize illusions as
‘illusion’ by gaining knowledge of true Self, but since it had no other
means to gain this knowledge other than through a body, illusive
feelings of ‘second’ object (dualities) made their entry into the
knowledge of knowledge through each sense organ.
A change in kriya of the senses brings about a change in knowledge

(dualities). You can easily understand this if you do vichar on the state
of fever; say with a rise in body temperature, what is experienced as
‘warm’ in normal body temperature is experienced as ‘cool’ goes to
prove that there’s no such thing as ‘warm’ or ‘cool’; rather a change of
body-kriya is what makes us experience warm and cool. Similarly,
‘good’ or ‘bad’ that the soul understands merely relate to a
corresponding change; neither is anything ‘good’ nor is anything ‘bad’,
and nor is there any ‘second’ object. The soul understands ‘second’
objects only because of understanding. The understanding of any
‘second’ thing by understanding is outright illusion!
We observe that the two kriyas of contraction and expansion continue

inus even in the absence of body-awareness (say while sleeping);
differences in these two kriyas are what this ‘world’ is! That the kriya of
contraction ceases only when the kriya of expansion (repulsion) ceases
implies that other than by negating the kriya of expansion, it’s
impossible to attain the state of true Self; in other words, unless
knowledge of duality or illusions which is the root cause of expansion or
repulsion is done away with, it’s impossible for the soul to attain the
repulsion-free state. If you want to attain the state of true Self, the only
means is to move towards Ukaar-ghaat of Hum which is the first state
of separation from the state of Pranav (Aum); this is why, the soul is
yelling ‘Guru-Guru’ to attain the state of true Self. As far as the soul is
concerned, no other knowledge surpasses the knowledge of ‘Guru’;
rather the prime goal of all living beings is ‘Guru’.
Why will persons attached to wife-sons and riddled with illusions ever
understand Guru as right? You read the letter that I had written to ‘X’
when his worldly attachment was low; this is why, you’ve gone mad.
Illusions of food-sex arise through body; in fact, anything that is desired
in the state of illusion or where illusion is at its roots is merely an
illusion. The purpose of assuming body-form was to realize illusions as
illusions; but all are relishing illusions! Will they understand Guru? How
will they understand that Guru is needed? The truth of Guru is not for
those hoping for permanent happiness through a temporal body that
can perish at any time, nor for those who are surrendering their
permanent happiness and are getting attached to body that’s riddled
with agonies, maladies, death and negativities.
=======
Letter No: 3:66

The nature and thoughts of the body-owner (true Self) definitely

become similar to its thoughts; therefore, it’s impossible for the body-
owner (Self) to think of anything other than what is body-related.
Had the body-owner (true Self) understood only what its senses
perceive, all would have understood only what their senses make them
perceive; but by resorting to kalpana, they understand only what
accords with their kalpana; this is why, the desire to understand true
Self vanished and got replaced by the love to understand kalpanas; this
also explains why the owner of a body (true Self) is not keen to
understand Self.
=========
Letter No: 3:67

What is human body for? If the purpose of human body is what the
body understands to be its ‘purpose’, then all are aware that human
body has never been able to fulfill wants, and nor is this possible. Soul
being infinite, it’s impossible for a finite body to mitigate infinite desires
of Soul; therefore, either our desires are wrong and have wrongly
arisen, or the desire to mitigate wants with the help of body is wrong.
Attaining uninterrupted happiness through a transitory body can only
be an illusion. Body has no fixed tenure, and none knows when it’ll
perish, as such, the kalpana to becoming happy in future can only be
wrong; in particular, since desires as well as objects of happiness are
always change with a change in body, objects that I presently believe to
be a source of happiness may become the source of distress. Kalpanas
of future happiness, other than being wrong, cannot by any means be
right.
While there is kriya, knowledge of any one person will differ from that
of another person; therefore, it’s impossible for the knowledge of two
persons to accept the same object as the happiness providing object.
Knowledge changes with a change of associations; therefore, the
‘correct’ that I understand can be correct only for a wrong
understanding. Agonies, maladies and death being the natural property
of body, the desire to become happy through a body or to take body-
happiness as correct is utterly wrong? When each person is mad to
make own self happy, the belief that anyone will make another person
happy can only be vocabulary and a kalpana. I never crave anything
that’ll cause me distress, that is, none look towards others for
embracing sorrows.
The reason for which associations make the soul reside in a particular
state is the same for which I dislike anything which is against my state.
Under no circumstance, can my soul agree to relinquish the state in
which it resides. The soul is always getting attracted to reside in true
Self, but it’s impossible to attain this state other than through the kriya
of attraction. It’s impossible for the kriya of expansion or repulsion that
causes Soul to abandon its state of Self to gain knowledge of true Self;
rather causes its loss. When knowledge changes, everything that
corresponds to this change is taken as correct, and what was previously
taken as correct becomes incorrect; say, what I understood as correct
when I was a child is now incorrect; even the act of murder in a fit of
anger becomes correct. If human beings do vichar about this, they’ll
find that when inclinations are intense, actions corresponding to those
inclinations then become correct. We will be astonished to observe the
extent of change that understandings bring about, yet take what I
understand as correct! Is such a correct understanding ‘correct’?
If everything that I understand as correct is ‘correct’, nothing can be

incorrect. Since its impossible for my changeable understanding to set
aside its understanding, unless I reach the non-changeable state, it’s
impossible for me to understand the ‘Correct’; rather understand only
something incorrect. What does the soul want? Unless one goes near
Soul through the pull of contraction or attraction which is attracting all
towards Self, and stays in the company of Self, it’s impossible for
anyone to understand what the soul wants.
Knowledge is gained other than through associations, and being

association-related, can the desire to gain knowledge of true Self while
associating with body be anything but wrong? Illusions of body-
awareness as well as world illusion arise only because the soul is
associating with body. While sleeping, the association of body with the
soul gets snapped whereby no second object then comes within
knowledge, yet body-samskaars remain in the soul in a dormant state
for which the kriya of repulsion continues unabated. Repulsion causes
the soul to drift away from true Self whereby a changed form of
knowledge or Self emerges; this is specifically why, Soul is attracting all
towards Self. In the repulsion-free state, attraction is not at all
necessary. The repulsion-free state cannot be experienced with the
help of language, but only by residing in the repulsion-free state.
Repulsion being the cause of attraction, there’s no necessity to attract,
nor does attraction occur in the repulsion-free state.
Repulsion also causes changes. Nothing but knowledge understands

any change. The soul desires permanent and uninterrupted happiness,
but as long as it is subjected to change, any desire to attain
uninterrupted happiness is a mere illusion! If we observe, we’ll find that
our body is not stable even for a moment; therefore, is not the desire
of body to attain stable and permanent happiness anything but deep
attachment and gross ignorance?
It also comes into the knowledge of my knowledge that throughout my

life, from my distant past to the present, whatever of my past that got
replaced in future neither made me happy nor did my cravings for
happiness subside. I may do kalpana of the future by overriding my
present, but what is the guarantee that my cravings will end and shall
become happy. I imagined many futures in my past, but these never
materialized. Will not the fate of my present kalpanas also become the
same as the ‘futures’ that I imagined in the past?
O ye human beings! Your associations are making you look at the

external. Enamored by the tricks of illusions, you’ve lost all thoughts
and sight of true Self. By mistaking non-Self to be Self, you’re roaming
aimlessly hither and thither. You cannot understand when I make you
understand, nor do you desire to understand, because knowable-
objects are cheating you by day and by night. Just as a thirsty deer gets
enamored by a mirage and suffers excruciating pain by stepping on hot
sand, you’re similarly world-thirsty and suffering endless pain. Yet
you’re not abandoning your kalpanas about becoming happy.
Happiness is your essence; if you forget your essence, what else can
you want? What else can you desire? What is that you’re looking for?
Look upwards within your body; the higher you go upwards, the more
your kriya will diminish, and all your desires will end.
Now do vichar. Where is your destination? The more you focus on the
external, the more your desires will go on increasing, yet your
understanding does not understand that the external world is not what
you crave. Understanding corresponds to associations; therefore, you
cannot be made to understand by explaining; rather only when
associations are set aside will all your understanding will be set aside;
till then, even if anything is right, but is against your associations, that
will only be ‘against’.
At the root of understandings being associations, understanding cannot

change unless you bring about a change in associations. In the state of
sleep, the soul abandons sense-association and loses world-knowledge,
neither is any advice necessary nor is there any need to set aside world-
knowledge; when associating with ice, one does not require any advice
to experience cold nor when associating with fire is any advice required
to experience heat, rather these are experienced automatically. This is
why, I tell, “O my attachment-infected mind! Stay in association with
Guru. Forget memories of the past”. If you associate with Guru for
some period of time, all your understandings will, by itself, get
dissolved.
The Bhagvad was scripted for no reason other than the inability to learn
by understanding. Every moment the soul is being attracted to attain
the state of true Self. Hear this Pranab sound of attraction which is
attracting the soul! When you hear this call of Pranav, all your
attachments will snap asunder. Your ego is making you hear various
sounds and making you think: ‘How sweet the sound ‘Baba’ is! How
sweet the sound ‘Ma’ is! You’ve become encaged! You’re struggling like
a deer that gets caged by hearing the enchanting tune of the flute. Your
ego has engulfed you to such an extent that, even for a moment, you
cannot set aside your ego to hear the call of That entity who’s residing
in the dwidal. If need arises, those beautiful images (sons, daughters,
friends and relatives) that you see will not even hesitate to murder you.
Only for their selfish ends are they addressing you as ‘my’ this, ‘my’
that. You’re going mad on hearing yourself being addressed as such!
Are you theirs? You are not. How then you believe that they are yours?
Heed to the One who is the witness of this world. Believe in what He
says.
==========
Letter No: 3:68

At the root of the world I understand is sense-knowledge; nothing is

outside of sense-knowledge; even my knowledge is not outside of my
senses. Everything comes into knowledge through the senses, yet
surprisingly, my knowledge is unaware that it experiences its existence
only through knowable-objects! This goes to prove that nothing but
knowable-objects give birth to knowledge. Knowable-objects come into
my present knowledge only when I have knowledge or consciousness;
in its absence, these cease to exist even if there are knowable-objects;
that is, as for me, when there is no object-knowledge in my knowledge,
objects have no existence. Nothing but knowledge understands
existence as well as non-existence of anything; in the absence of
knowledge, the world ceases to exist. All feelings that emerge in me
and vichars that I do are done by my knowledge, but when I set aside
all objects, I don’t have knowledge of anything. The senses or the body
have pulled down knowledge to such a state that when sense-
samskaars are set aside, the independence of knowledge is lost.
Knowledge cannot understand its own reality when body-samskaars or
sense-samskaars are set aside.
Samskaars persist while understanding; therefore, it’s impossible to get
rid of sense-samskaars by understanding; rather it is only by Guru-
thoughts that one can attain U-kaar ghaat of ‘Hum’ beyond the senses;
therefore, while residing in any state other than the state of U-kaar, the
samskaar-free state will naturally be experienced as ‘opposite’. Because
of knowledge-difference arising through a change in associations or
knowable-objects, likes-dislikes come into knowledge. Since a change in
knowledge is what causes knowledge-difference to surface, as long as
there’s any knowledge-difference in knowledge, ‘Non-differing
knowledge’ is a mere kalpana; this is why, all activities that we perform
can only correspond to our changed knowledge (say with change in
understanding, the person who abhors eating meat not only embraces
it; rather relishes thereafter). We may imagine anything we like, but
body-akin activities will get materialized through body according to its
state (a diabetic may imagine that it is harmful to eat sweet, but when
body-kriya is intense, one lands up eating); this is why, poets are able to
imagine anything they fancy. For the essence of Soul, the visible world
is non-existent and is merely a kalpana, yet whatever is imagined
appears to be correct. Since true Self is not be the subject of kalpana,
sense-knowledge cannot even imagine true Self, and nor is any kalpana
possible in the state of true Self. That any one of these two states (the
state of Self or that of kalpana) negates the other state explains why
it’s impossible to gain knowledge of true Self while having sense-
knowledge, or have sense-knowledge while residing in Self. Basically,
knowledge being Singular, knowledge can reside only in one state, and
cannot have any knowledge akin to another state; say while asleep,
none can see, touch or imagine the awakened state, nor while having
world awareness can one understand the state of sleep; similarly, it’s
impossible for samskaar-riddled sense-knowledge or the soul to
understand the sense-free essence of Soul. Since the state of
knowledge changes with a change of associations, anything that
opposes the state in which one resides is taken as ‘opposite’; say in the
state of intense anger, even anything beneficial is taken as ‘harmful’.
The reason why child-like awareness is absent in an adult is the same

why the knowledge of true Self is absent while in sense-knowledge. In
trying to understand true Self, my understanding is not realizing that by
associating with sense-objects, my soul has no knowledge of any reality
other than its present reality; this is why, it’s impossible to bring about
a change in knowledge other than by changing associations. This
explains why Hindu scriptures state that the influence of associations is
what changes knowledge. Since I become a non-entity in the absence of
associations, and change of associations being my mean of all means, I
must change my associations in order to change. Since my knowledge is
associated with good-bad, vice-virtue that manifests through sense-
associations, my necessities, cravings and thoughts will definitely
change with a change of associations. Associating with body is why I’ve
become attached to my body; therefore, I’m even reluctant to even
think of the perishable nature of my body. Since Soul or Knowledge is
always associating with body, it is my body that I love the most. My
body is now my closest ally. That one always stays in the association of
sons and daughters explains why sons and daughters become their
most loved ones; family members or objects which one associate with
for the maximum period of time are the persons who are loved the
most; the objects that we think of most are what we love the most. As
it is knowledge that experiences feelings of hatred, it hates to dwell on
any object it hates. In this manner, a change in associations causes a
change in thoughts, that is, vichars and knowledge will definitely
correspond to this change.
If we analyze, we can easily understand which thoughts are dominant in

us. Knowledge being the same as one’s dominant thoughts, I cannot
like anything that my knowledge takes as repulsive; whereas a different
person may welcome it (consumption of beef is abhorred by Hindus but
is liked by Muslims). If we analyze our changeable right-wrong, we’ll
find that associations are at its root. Soul or knowledge stores
impressions of various objects through the five senses, and kalpanas
thereof give birth to samskaars. Since samskaars correspond to
associations, what one always thinks become the objects they always
associate with. The extent to which associations bond with the soul in
body-form is the extent that knowledge gets bonded; by relating Self on
this basis, I arrive at my own right-wrong. Body-samskaars being
dominant in us, we understand Soul beyond body as wrong. All our
right-wrong being the products of samskaars, it’ll not be wrong if the
samskaar-riddled soul claims, “There’s no such thing as the samskaar-
free state”.
There is no means other than Guru-thoughts available to the soul to

gain knowledge of true Self; if one says that this is not the means, all
other means then become non-means. They will be left with no means;
there is none either.
========
Letter No: 3:69

To: Panchanan & Pratibha
When samskaars of sense-knowledge get encrypted in the soul and

thereafter loses contact is what the state of ‘sleep’ is. This is how
present sense-knowledge can understand how sense-samskaars stay
connected with the soul.
It is because memory of sense-samskaars is in our memory, these

manifest in the soul, but it is only while awake that we understand
them through sense-knowledge; this is why, we do not understand how
samskaars reside within us while asleep. While awake, samskaars
activate the force of attraction-repulsion, and what accords with my
samskaars is taken as correct. Though attraction-repulsion remains
while asleep, I’m not aware of it; similarly, the kriya-based state of the
soul that evolves from samskaars is not coming into our awareness.
Only on attaining the state of true Self can the soul becomes kriyaless,
and samskaars can get negated. This is what the significant difference
between the state of samadhi and that of sleep is. Samadhi is the state
of true Self, whereas sleep is the corrupted state of knowledge; the
only thing that is common is the absence of sense-knowledge.
Repulsions generate when illusions cause feelings of duality to enter

into the soul; therefore, we must admit that as long as there’s
exteriority or repulsion, samskaars of dualities will remain in the soul.
Dual feelings are not like sense-experience, but samskaars thereof
definitely persist. As we try to understand only by our senses, we feel
there’s no knowledge while asleep. The state when samskaars
gradually diminish and get completely negated is the kriyaless state of
samadhi or that of nirvan or liberation. Unless the subtlest of
samskaars get totally negated, derailment can still occur. Since wants
and dearth of happiness still persist while sleeping, the state of
awakening manifest thereafter, whereas in the state of nirbeej samadhi
(completely merging with the Singular Entity) and the soul resides in
true Self, all wants get completely negated and thereby experiences
bliss. When one awakens after sleep, one starts chasing those objects
which their sense-samskaars make them understand as being objects of
happiness, but when one ascends from the state of sabij samadhi
(merging with the Singular entity), the reality of samskaars to be
‘illusions’ being in their awareness, they don’t get embroiled in sense-
happiness.
==========
Letter No: 3:70
You always remind me to give advice, but take only what corresponds
to the state of your knowledge as correct; if I tell you anything against
what your knowledge assumes as correct, you take that as ‘opposite’;
advice becomes non-advice. What cannot be conceived by the soul is
neither its subject, nor the reason thereof is its subject; rather it is only
when the soul resides in its state of true Self that it understands reason.
The state of true Self being duality-free, can there be any craving to
understand? When Soul is not corrupted by illusions of duality, who
then will understand ‘reason’? Cravings to understand ‘reason’ surface
only after illusions of dualities creep into the soul.
One looks for ‘reason’ only on becoming illusive; illusions neither have
any reason nor do they have any origin, middle or end. Since illusions
are making sense-knowledge understand ‘object’, a desire to
understand reason arises; only when illusions are realized as ‘illusion’
can falsity dawn in knowledge, and the desire to look for reason
disappear. What can the reality of ‘nothing’ be? When a person with a
towel on his shoulders looks for that towel on the mistaken belief that
the towel is missing, it can only be an illusion! The reason why illusions
appear is illusion itself.
In one sense, the cause of each state is the state itself, that, any one
state cannot give rise to a different state. The difference in between
any two states is not because of their difference; rather their states
themselves are the cause. While asleep, when the soul loses contact
with the senses, the soul has nothing akin to sense-knowledge; neither
is there any cause-effect, nor is the soul aware that kriya is active in the
body. Only when the soul realizes that it itself is the cause of its
knowledge, and all cause-effects are also that of the soul will the soul
accept knowledge is object-free. Only then can knowledge go towards
true Self.
In order to understand the ‘subtle’, one must go beyond the gross to

the subtle; similarly, in order to understand why changes occurred in
true Self, one must attain the Unchangeable state. Once this state is
attained, the very desire to understand ‘reason’ will dissipate.
However, if one still tries to understand the cause of changes, it will
definitely come into their knowledge that kriya is its cause; because
change is experienced only through kriya. The kriya that I’m referring to
is that of the changeable state of knowledge; in its Unchangeable state,
neither can there any craving to know reason, nor is there any reason
at all. Can anyone seek to know ‘reason’ when no change comes into
their awareness? ‘Change’ and ‘understanding’ go hand in hand. Since
your state is getting changed, it is always making you understand
reason. Under no circumstance does Soul in the state of true Self
changes; therefore, all changes that the soul understand arise from
imaginative memories. These are illusions! The essence of true Self,
while resorting to kalpana goes miss. illusions have no essence other
than being ‘illusory’. Can illusions have any reason?
Hence, anything unreal which appears to be ‘real’ can only be an

illusion. Surprisingly, the soul does not understand the essence of own
Self, yet is trying to understand the essence of others. Who says that
this is not illusion? Discords in understanding that appear is us can arise
only in the state of illusion, not in the correct state. If the Correct has
discords, nothing is then incorrect; even what is incorrect then
becomes correct; therefore, if we say that there must be some reason
behind every correct-incorrect being an illusion, we’ll come back to the
same conclusion, The only reason why this world manifests is ‘illusions’.
No reason surpasses this reason. Illusions will disappear only when
world-knowledge disappears; therefore, the craving to understand,
‘Why illusions appear’ will disappear when world-knowledge
disappears.
Can one desire to understand ‘reason’ in the absence of dual feelings?

No. Dualities are the root cause which makes us look for reason.
Dualities are illusion! Had feelings of duality been the essence of true
Self, wants will remain ad-infinitum. Feelings of want arising from
knowable-objects will then remain ad-infinitum and become the nature
of the soul.
You take knowable-objects to be different from understanding; this is

why, whatever I make you understand, and what you understand is
riddled with illusions. When these two (knowable-objects and
understanding) become one, they’re no longer understood as two. As
long as knowable-objects remain different from understanding, the
craving to understand ‘reason’ will persist; this is why, present
knowledge cannot understand Guru’s assertion, ‘There cannot be any
reason for anything’. When the soul, while asleep is not connected with
the senses, it does not try to understand why there is no sense-
knowledge while asleep; rather it is only in the awakened state does it
look for reason. The state of sleep being absent while awake, one looks
for reason only in the awakened state; the state of awakening being
absent while asleep also explains why none looks for reason in the state
of sleep. Is then our awakened state not goading us to look for reason?
Nothing but illusions is making knowledge illusive and is goading us to
understand reason. This is abject illusion! Once illusions are understood
as ‘illusion’, the cause leading to illusions will disappear. The query
‘Why do illusions surface’ arises only when knowledge is illusive, but
there being no illusion in the illusion-free state, how can then there be
any reason for it?
The reason why illusions trap us is because we always try to understand

by understanding; object-knowledge is the cause of illusion. There are
no knowable-objects at all; trying to get rid of illusions by means of
object-knowledge is illusion! The search for ‘reason’ arises only because
of illusion. Present understanding cannot refrain from understanding
‘reason’; because, it’ll take any feeling opposite to knowable-objects, or
what the changed knowledge understands as ‘opposite’. Hence, unless
the knowable-object (Guru) brings about change in feelings and
transports knowledge to the state of true Self, any understanding is
merely a squabble and an exercise in futility. Since present
understanding of all corresponds to their knowable-objects, squabbles
and discords are arising there from. Who in this world will say, “I don’t
understand”? All believe ‘I understand’ and act according to their own
understanding. Human race has five organs of the senses, and five of
karmas, and perform their activity through these organs; although all
the organs are similar (eyes, ears and the like do the same task), why do
they understand differently?
What can be the answer other than say ‘Organs understand differently
only because of difference in object-knowledge of knowledge arising
from kalpana? Therefore, the reason why illusions arise is nothing but
‘kalpanas’.
What else can I say today? Only when Guru becomes your knowable-
object can you know the ‘reason’ for which illusions surface. Unless you
bring about a change in your knowledge, you cannot understand why
knowable-objects require to be changed; the moment your knowledge
becomes Guru-centered, all reasons will come to light. You cannot
understand any state that’s different from the state in which you’re
residing. The reason that made you forget your childhood is the same
for which you’re not understanding ‘reason’.
==========
Letter No: 3:71

Relationship of the soul with body is such that, while awake, the soul
cannot for a moment separate from body; all understandings whereby
all vichars and thinking of good-bad of the soul become body-related.
Even your present knowledge will vouch that all queries, vichars and
understanding revolve around only what your present understanding
makes you understand; this is why, objections and queries that arise
are only what my body-properties makes me understand; as such,
when all body-related understandings are eliminated, neither can there
be any objection nor any query.
Were the queries that you posted to me were of your state of your
body-awareness, or in the absence of body-awareness? There do not
arise any objection, nor is there any query when there’s no body-
awareness while sleeping. When present becomes ‘past’, neither is
there any sort of cause-effect, nor is there any vice-virtue akin to
present understanding. It is knowledge that understands any change in
knowledge; therefore, cause-effect that changed knowledge
understands can only correspond to its change. When knowledge
changes, even the highest state of knowledge is thought and
understood by kalpana of this changed knowledge. Can kalpanas of
changed knowledge be different from corresponding knowledge? This
explains why kalpanas also change with a change in knowledge.
As long as there is body-awareness, body-related objections will persist.

Nothing is outside of knowledge, and whatever it is, can only
correspond to knowledge. Any advice that is opposite to the property
of your knowledge will be taken as ‘opposite’; therefore, the knowledge
by which you’re trying to understand cannot understand the cause-free
state. Neither can anything opposite to knowledge be understood as
‘compatible’, nor can anything compatible to knowledge be understood
as ‘opposite’. I may give as many logic and argument in support of my
advice, but since you and your understanding have body-awareness,
objections arising from body-awareness will keep surfacing.
Can there be any objection in the object-free state? Objections can only
correspond to objects; therefore, there cannot be any objection in the
absence of objects.
Material-infested knowledge may later wonder, ‘From where does

objects surface in the object-free state’? If you do little vichar about
this, you’ll observe that there is no object in the object-free state; the
moment objects enter the object-free state, you can take it for granted
that you’re trapped in illusions. Only after one becomes illusive does
object-knowledge and various object-related objections and queries
surface, that is, the influence of illusions is what causes objections to
arise.
All of these are illusions. Illusions have no reality, because illusions

been true, calling illusion ‘illusion’ is itself an illusion. Consequently, if
you accept illusions, you must also accept that illusions have no cause-
effect, nor any vice-virtue; yet these come into our awareness only
because of influence of illusions. Understanding that something exists
which does not actually exist is what is kalpana. Writing letters of
advice to make anyone understand the ‘Correct’ is also incorrect.
If you accept that knowledge gets changed with a change in knowable-

objects, you also need to accept that knowledge will differ when
knowable-objects are perceived.
Since my leg is giving me trouble, I’m cutting short today’s letter.
While there is one understanding (say of darkness), we cannot have a

different understanding (say of brightness), but surprisingly, we assume
to understand both. Is such an understanding not the symptom of a
lunatic? Does understanding ever object to anything that accords with
present understanding? Consequently, anything that is against present
understanding will definitely be understood as ‘against’, and is
impossible to understand as ‘correct’. When anything does not accord
with my understanding, I will definitely understand it to be wrong; this
is why, in the state of illusion, even the correct is understood as
incorrect; as such, if you do not bring about a change in your
understanding, any attempt to understand according to understanding
of anyone else (say Guru), or is outside of your understanding, can only
be illusory. Since anything that I understand while having body-
awareness can only accord with body-attachment, any objection that I
raise, and cause-effect that I arrive, will correspond to my
understanding.
“Why does my knowledge get changed?” When such a question arises

in mind, one must voluntarily accept that the reason thereof can only
be ‘objects’; unless knowable-objects change, knowledge cannot
change, and if knowledge does not change, knowledge-difference
cannot be gotten rid of; rather my understanding will definitely become
similar to those knowledge-differences in me, and anything outside of
this understanding is bound to invoke objections. Since present
understanding cannot understand, it may conclude that though
knowledge changes with a change of knowable-objects, but it can
against get changed. I do not understand that that had I changed my
knowable objects before I took up a body-form, neither could there be
any reason for acquiring a body, nor could have any attachment
towards body arisen. Once the soul understands that body is the root
cause of attachments, it will not opt for a body-form again; therefore,
unless one understands the cause of body-attachment, they cannot by
any means understand the reality of attachment. That which gives rise
to a particular state also gives rise to corresponding knowledge; this is
why, when a liberated soul comes across anything that causes
attachment, he becomes alert that this will cause attachments, this is
why, the cause for which attachments arise gets negated.
Unless I meet you again, it’s impossible to explain this to you in depth.
Understanding by experiencing is poles apart from understanding
without experiencing. Since attachments have no form or shape, unless
your knowledge actually experiences attachment, language cannot
make you understand the influence of attachment. That which you
experience when your senses actually perceive cannot be explained
when your senses do not so perceive, that is, cannot be explained by
means of language.
Always visualize the image of ‘Guru’ mentally; the reality of attachment

will then dawn in your knowledge.
=========
Letter No: 3:72

My knowledge craves to know and understand so many things, yet is

totally ignorant of Self! Neither do I know how I existed in my mother's
womb, nor what I did or thought prior what my memory can now
recollect; neither do I now know how I then experienced joys-sorrows,
nor do I know where I shall go after death or what will happen to me
thereafter. The knowledge of which I boast at present is limited to what
my five senses make me understand, but even then, it cannot
understand or explain what my senses make me understand (sense-
knowledge needs to be backed up by language)! Other than by invoking
language, neither can my eyes explain what they see, nor can my ears
explain what they hear, and nor is my skin able to explain to me the
perception of touch. Although I perceive everything by my five senses,
but by themselves, the senses cannot make me ‘understand’ senses-
perceptions, rather has to take resort of language in order to explain.
From this it’s amply clear that we cannot impart knowledge of

perception of the five senses to anyone else, yet our understanding
goads us understand and explain. I always crave to understand, and
cannot stop from understanding or from explaining, yet by no means
will I accept, ‘I don’t understand’. I don’t know what I understand, nor
why I understand, or who understands, or why at all am I crazy to
understand! Body and body-awareness is from which understanding
arises; in the absence of body and body-awareness, all understandings
come to an end. A question arises in mind, “Does my understanding
end when my body perishes”? That we do not understand while
sleeping, but everything that was in knowledge prior going to sleep
manifests as soon as we awake implies that even if the body perishes,
but the reason to be reborn in body-form still persists, all body-
samskaars will definitely resurface.
At the root of body-samskaars are thoughts of food and sex; rather all
our thoughts are aimed at facilitating the attainment of food and sex.
Although samskaars of food and sex are in the body of all living species,
no other body-form imagines like humans do. Advancement in the
fields of science, chemistry, medicine, and the building of homes and
ships and inventions of newer methods of transport amply prove how
human beings are resorting to kalpana merely for attaining the goal of
making their body happy. By day and by night, what not kalpanas are
human beings doing in order to make their body happy! Body-desires
have by no means satisfied, yet none understands that happiness
cannot be attained by resorting to kalpana.
The goal of human beings is to negate wants, but because of the belief,
‘I understand’, they’ve only multiplies their wants. My own karmas and
understanding are causing results opposite to what is desired, yet none
is unwilling to accept, ‘I-don't-understand’. Neither one understands
why they came in this world, nor knows the tenure of their life, and nor
what will ultimately happen to them; yet their kalpanas are making all
believe that kalpanas will yield happiness. Desires remain unsatisfied,
and the craving to become happy is increasing by day and by night, yet
none is trying to understand whether their understanding is right or
wrong; by no means is anyone ready to accept that the properties of
human beings, when all understandings are set aside, become the
same. As long as one remains embroiled in the maze of understanding,
none can set aside their craving for food-sex; therefore, the gods of
food-sex is common and the same for all, whereas all other gods of all
religions are different.
While having body-properties, one cannot understand differently from

what the body makes them understand; this is why, all worship food
and sex. One imagines according to their own will, and take these as
correct only when body-properties do not obstruct that, but all must
invariably accept that the soul can become want-free only through
disinclination; this is why, all religions speak of this identical
‘disinclination’.
The reason why differences arise is because all claim to understand

without actually understanding. Since the senses of all, irrespective of
they are, perceive similarly, there cannot possibly be any element of
‘understanding’ in pure sense-perception; the only reason why dualities
manifest is because we try to ‘understand’ sense-perceptions by means
of language; the reason why there are multiple languages is the
inability of any language to understand akin to sense perceptions.
A little analysis will reveal that perceptions of the four senses of touch,
sight, smell and taste are the same in all, but differences arise because
of trying to explain sense-perceptions by means of language ( Hindus
see cow-slaughter as horrendous because they understand this as sin’,
whereas Muslims are comfortable with this act because they
understand this same act as ‘virtue’). All hear sounds of language-based
words similarly, say when 'C' or 'K' is pronounced, the ears of all hear
the sound as 'C' or 'K' in a similar manner; the reason why we
understand differently with no relevance to what the ears hear is
because we imagine objects or states by means of words of language.
One person cannot understand the kalpana of another person: the

reason why kalpanas differ from person to person is that kalpanas have
no relevance to sense-knowledge. When human beings cannot imagine
even sense-matters, how dare do they try to imagine Soul beyond the
senses? That kalpanas are deceiving human beings can be easily
understand if we leave aside all our kalpanas and cast a glance at the
agonies that kalpanas cause human beings to suffer. Driven by
kalpanas, the soul lost its state of true Self, and reached a state that it
believes it understands without understanding.
If one actually understands, why does the craving to understand

persist? Why does one become stressed while striving to become
happy? Although death is inevitable, why does one panic when faced
with death? Even after knowing that all are crazy for own happiness
only, why does one want that others will make them happy? If I actually
understand, why do I not understand that anything which distresses me
may be equally distressing to others? Why do I not correctly
understand 'I don’t understand’? Why at all do I crave to understand?
Why cannot I understand when I set aside language from my sense-
knowledge? Even after knowing that understanding ceases when
language is set aside, why does one continue to understand by means
of language? If there’s no deficiency in my understanding, why is there
such bickering about understanding? Are not all squabbles and
bickering the product of understanding? Is understanding for attaining
peace, or is it to promote squabbles and bickering? If understanding is
only for attaining peace, it’s impossible to have any feeling of difference
or of opinion; therefore, we must agree that if all understandings are
set aside, neither can there be any squabbles, nor any difference. This
state is what ‘Correct’ is. To understand that the same type of senses of
the same species of human beings understanding different things as
‘correct’ can be correct only for lunatics.
Many may object that it's natural for sense-understanding to be

different; if this be true, it’s impossible for difference-riddled persons to
dwell in one particular form. Can sense-knowledge be different when
all kalpanas are set aside? If language is set aside, can then human
beings easily deceive, lie and cheat themselves as they do now? At the
root of all of these being language that negates knowledge of true Self,
it’s impossible to gain the knowledge of true Self by the same tool that
negates this knowledge. World-knowledge being the opposite of the
knowledge of true Self, both cannot co-exist. If I introspect, I can easily
understand that I don’t understand true Self, but the reason which
makes me boast, ‘I understand' is that I don’t actually understand; the
reason why I don’t understand is that I’m trying to understand Soul by
my non-understanding ‘understanding’. As nothing other than my
understanding is obscuring knowledge of true Self, knowledge of true
Self can dawn in my knowledge only when I set aside all my
understandings. The more my illusory knowledge tries to gain
knowledge of true Self, the more obscured it becomes. Oh! When will I
be set free from the clutches of my understanding? Who will help me
to negate my understanding?
I cannot trace Him even if all my senses search Him till infinity. Lunatic-
like I may search for Him, but the more I search, the more will I plunge
in darkness, and ultimately, when my tired body will depart from this
world, I shall plunge into further darkness.
Somebody seems to be pulling me upwards to show me the path to

attain true Self; on enquiring, I found that the name of that entity is
Guru. When I eliminated all my other understandings and continued to
take the name ‘Guru’, then all my worldly attachments vanished. O
Guru! Why did I struggle so long in this mess of understanding? For
what have I suffered so much agony?
========
Letter No: 3:73

Ma! I cried today when I received your letter.
The bhakti (devotion) and sincerity of Rajkumari (disciple) that made

me address her as 'Ma' caused my bondage. I also called many others
'Ma' but found no peace, but when I got you, I became ecstatic. I'm so
notorious that I caused agony to all but none happy.
It always strikes me that the form of knowledge becomes similar to

sense-knowledge and that of kalpanas arising from associations;
therefore, only when living beings set aside their sense-associations can
their knowledge become free from all knowable-objects. Sense-
associations is what cause differences to arise and understand right-
wrong; therefore, by no means can knowledge or understanding
change other than by bringing about change in sense-associations and
kalpanas. When persons belonging to the same human race understand
the one and same thing is so many ways, are these not the outcomes of
changes arising from a change in their sense-associations and kalpana?
A mother gets angry when her son is arrogant and disobedient, but if
she imagines that it’s natural for her son’s nature to be like hers, she’ll
not be angry, rather will curse her own self; if she imagines that her
own lapses in upbringing is what made her son arrogant, or her son has
become arrogant because of his poor health, then also she’ll not
agitated. The bottom line is: If it’s possible for us to imagine a ghost in
place of a plantain tree, it’s possible to imagine anything that suits us
and this as correct.
The senses of human beings are always witnessing changes and agonies
that people suffer; how the blind and disabled, or the rich and poor are
getting born and dying; how persons prone to vice are striving to lead a
honest life, yet suffer unending agonies and pain. In any state amongst
all states, thoughts that are dominant in any person will transform the
state of that person similar to those thoughts whereby they will
understand in that accord. Sense-knowledge and kalpanas cause
understanding to change, and these can change only when knowable-
objects and kalpanas change; if one tries to understand anything
opposite to these, the only thing they’ll finally understand is, ‘It’s
impossible to understand'.
I find that at the root of sense-knowledge and kalpanas are the two
kriyas of expansion and contraction that bring about various changes in
my knowledge and body; therefore, if I can change these two kriyas, my
knowledge and kalpanas will automatically become similar to my kriya.
When a change in body-kriya makes one sick, thoughts of that ailment
become so intense that all other thoughts come to halt; say when one
suffers from jaundice, then irrespective of their wishes and knowledge,
they see everything yellow in color; when laid low by fever, one
experiences chill even in summer; similarly, it is axiomatic that with a
change in the two kriyas which are at the root of my ego, I shall
inevitably change.
Since sense-associations and kalpanas bring about a change in my two

kriyas as well as my understanding or knowledge, if all the three can be
changed, that is, sense-associations, kalpanas and kriya can be changed
by practicing Mool-Mantra, which is the tool for changing kriya that can
bring about change in understanding, then my understanding will
definitely get changed; but should my sense-associations and my
kalpanas remain opposite, there'll be a clash; because my kriya and
knowledge can only be similar to those dominant thoughts in me and
make it appear to my knowledge that practicing kriya is repulsive. The
ultimate result will be that the energy in me to do kriya will diminish
and become similar to my sense-associations and kalpana.
Since kalpanas and sense-associations of human beings bring about

change in the two kriyas of attraction-repulsion and of knowledge, it
follows that when kriya of contraction-expansion is intense, kalpanas
and sense-knowledge will remain intense, whereby kriya will change
and become similar to those sense-associations and kalpanas. In this
situation, unless all the three, that is, sense-associations, kalpanas and
Mool-Mantra jointly support corresponding kriya, there’s no other
means by which human beings can attain liberation; this is why,
scriptures have prescribed the following for attaining liberation (1)
Guru-thoughts, (2) thinking of the ‘temporal’ nature of this world and
(3) staying in the association of Guru. Other than these, there is no
other means.
Knowledge, in its association-free state, is not even aware of its

existence; rather present knowledge understands only what my
associations make me understand; therefore, other than by changing
associations, it’s impossible for present knowledge to change; that is,
with a change in my associations, my knowledge will and will definitely
change. Associations is what causes differences to appear whereby
right-wrong of different persons become different. Associations are the
root cause that intensify or reduce kriya; say the moment I touch ice or
fire, then irrespective whether I like it or not, my body-kriya is bound to
change; the moment I hear a deafening sound, or come face to face
with a tiger in a deep forest, then irrespective of my understanding, the
kriya of my body and knowledge will definitely change. Since nothing
but associations bring about a change in my knowledge, it follows that
if I associate with opposites, neither will I understand any reality nor
can it change only by doing vichar.
Understanding arises from associations, therefore, any understanding

or a desire to understand without bringing about a change in
associations is erroneous. It cannot be right. Trying to change
association-based knowledge by any means other than by changing
associations is illusion. Since present knowledge understands the entire
world by associating with kriya, knowledge of the world as the product
of kriya will definitely come into my knowledge. I understand ‘this’ as
‘this’ only because I associate with my associations, because all
understandings arise there from. If I analyze my maze of understanding,
I shall observe that whatever my understanding understands to be ‘this’
is understood to be ‘this’ and becomes ‘this’. O ye human beings! You
cease to exist if you leave your associations. With a change in your
associations, you'll change and definitely change. The form of your
knowledge that makes you say-understand-act is the same as your
associations, and cannot be different; that is, all that you understand-
say-act and so on can only correspond to your associations.
If you want to attain the Unchangeable state, you can achieve only by
changing your associations. You got changed because the influence of
your associations transported you from the Unchangeable state to the
present state; therefore, you now need to change your associations in
order to retreat to that Unchangeable state. There is no way out other
than accepting that knowledge gets changed with a change in
knowable-objects; in the absence of knowable-objects, even your
knowledge crumbles. Since everything corresponds to knowable-
objects, leave aside all your hassles of understanding, and bring about a
change in your knowable-objects; otherwise you'll not understand
anything beyond what your knowable-objects are making you
understand.
=========
Letter No: 3:74

In material world, I always act like a lunatic by getting engrossed in

thoughts that arise in my mind, and by taking these as correct, I keep
on doing what corresponds to those thoughts. I forget the past-future
consequences of my activities; rather get embroiled in these. I fear that
if I introspect about the consequences of my present activities, their
good-bad will dawn on me. (I cheat myself by not thinking of their past-
future consequences). Thoughts of 'my' ‘my’ emerge only from my
thoughts. 'I' being wrong, whatever I think is 'my' cannot by any means
be ‘my’; only my kalpanas make me understand ‘my’.
The maze of understanding in this world is what causes squabbles to

appear, and this will continue to appear. Understanding cannot end
unless all understandings end, but none of any race or religion is aware
of the point at which all understandings end. Let us analyze this. We
find that we cannot anything by understanding; in particular, when we
set aside our knowable-objects, even own understanding cannot be
traced; if one at all attempts to understand, their own understanding
becomes their knowable-object, and causes illusions to surface. Thus
the point where all understandings end is the point at which all
knowable-objects get negated. Knowable-objects being at the root of
all understandings, it implies that ‘understanding’ and ‘knowable-
objects’ is one and same; unless you change knowable-objects, it’s
impossible for your understanding to change. The more I think, “From
where have I come?” “Where will I go?” “Why am I doing?”, the more
my quest to understand will intensify, and the more my quest to
understand intensifies, the further I’ll slip into the darkness of
attachment, and become incapable of tracing the origin of my
understanding; this is why, the state of understanding that emerges
from doing ‘Guru-Guru’ is the only state that’s correct; other than this,
it's impossible to understand by understanding.
Let me see whether in the coming summer vacation, I can put an end to
all your understandings. Take rest for a few days.
========
Letter No: 3:75

Baba! Since you understand by your understanding, nothing fruitful can

result. What you understand is only what your understanding makes
you understand; therefore, if you want to understand a state that’s
different from your state, or what emerges from your associations,
you’ll not be able to understand anything (say one cannot understand
the life of renunciation while leading a family life), but when this
changes, and understanding also gets changed, that opposite becomes
‘correct’ (when one stabilizes in leading a life of renunciation that was
taken as repulsive, it then becomes acceptable). When a change in
state makes one easily perform something which was considered
impossible, how dare does anyone rely on their understanding?
I've become a chameleon, and take on multiple colors, yet have full
faith that my understanding is rock-solid correct! Dualities in me are
obstructing me from experiencing Self. Since the knowledge of opposite
non-knowledge has come into me, I’m not experiencing Self. I take all
the states from Guru-ghaat till the lowest state as correct, and because
the knowledge of all these wrong states is in me, I’ve gone wrong. That
it’s impossible for both ‘right’ and ‘wrong’ to manifest in me at the
same time implies that there indeed exists a ‘Right’ state that remains
unchanged at all times. It is by comparing this Right or Unchangeable
state with my present state that anything wrong comes into my
awareness. This Unchangeable state is the state of Guru, and it’s only
on attaining this state by all other states can all wrong understandings
dissipate. Any other state which makes one understand the ‘wrong’ as
‘right’ cannot, by any means, be the subject of Self or of duality-free
knowledge. To understand any changeable state as ‘right’ is illusion.
Had the soul experienced all changes as correct, the soul could not have
experienced joys-sorrows; but since changes lead to both joys as well as
sorrows, it implies that the soul does not understand a changeable
state as correct; rather takes the Unchangeable state as correct. What
is this Unchangeable state? The state of ‘Guru’ is the correct state.
Patanjali scriptures state, " Sa Purbesamapi Guru: Kalena Bachhedat",
that is, ‘Iswar, Gurudeva, not being limited to conditions of time, is the
teacher of the primeval Lords’. This proves that none but ‘Guru’ or the
state of ‘Guru’ is correct. When knowledge attains this state of Guru,
and dwells at the point of dwidal, neither can sense-knowledge arise,
nor is any change possible. I understand and explain only when I get
changed; therefore, as long as there’s any understanding in me, the
Entity who'll row me across cannot be the subject of my knowledge.
Since my knowledge cannot stop from understanding anything that

accords with my knowledge, Bhagavan manifests in sakaar (gross)
form. The only reason why Braj-lila (event depicting Krsna) was
enacted was to demonstrate that ‘Object-power overrides knowledge-
power’ (the knowledge of a diabetic may believe that eating
confectionary is dangerous, but when the object ‘sweet’ is in hand,
object-power of this confectionery forces that diabetic eat); but if you
try to understand this with your object-riddled knowledge, you’re
comprehensively wrong; because, it does not require any knowledge
for kriya corresponding to knowable-object to arise.
=========
Letter No: 3:76
When I received your letter yesterday, it made me laugh as well as cry.
A child fears that his/her precious doll may break, and if it does break,
that child gets irritated, sobs and cries. When I went through your
letter, it made me feel that you too, like a small child, are shouting for a
doctor for taking care of a doll (body) which will definitely get
destroyed, and cannot be protected even after taking all care. I don’t
relish sleeping or eating, yet I’m not unhappy; only when I read letters
written by kalpana-prone persons relating to imaginary dolls do I laugh
and cry. Some in the Ashram understand by language that Guru is
beyond happiness-distress, while some who find such an understanding
to be irritating are least concerned for their Guru. Both end up by
exchanging verbal volleys and ridicule each other.
Categories of feelings of touch (various sense-contacts) that the soul

perceives through a body make it experience happiness and distress.
This make me laugh and cry. The cause why one laughs and cries is
body-awareness, but does anyone have time to think that body is
temporal? Kalpanas take body to be immortal and permanent, and
always want to make body happy, but once body-kriya changes,
kalpanas become ineffective, and end up experiencing happiness-
distress according to respective kriya. I intensely desire to go to your
place, but the problem arising from my ailment is obstructing me; this is
what irritates me.
‘Guru’ has no a body-form, but in trying to understand Self through a

body, we assume that Guru has a body. Now, is it not proper to try to
link praan with that Guru? In these ominous days, is it not irritating for
Guru to stay in body-form? I experience agony when you get agitated
for my body; nevertheless I shall try to ensure that your doll (body)
stays for few more days. My ailment does not make me impatient;
rather, it gives me an opening to think of other thoughts (Guru-
thoughts, and experience greater happiness.
========
Lettesr No: 3:77

Today it struck my mind, 'What is worshipping? Do I worship to bring

about change in me, or is it to fulfill my desires’? What is my final
goal’?
My present knowledge only desires ‘objects’, and in order to achieve

this goal, I worship the god of my liking; say, when my heart is mad for
wealth-fame-prosperity-life, or to recover from my ailment, I don’t
understand or want any other thing. What can I ask for other than what
I understand? Since the body is not permanent or stable, and nor is it
impossible to make the body immortal, there's hardly anyone with a
body who is still alive since the beginning of creation. Joys or sorrows
that we experience are experienced only through body; therefore, if
body is set aside, joys-sorrows cannot even be imagined. As it’s not
possible for a kriya-based body to remain stable, I experience both joys
and sorrows through the medium of my body. Though my body
experience both joys and sorrows, but I imagine only what can make
me happy, and not about anything that distresses me. In order to
become happy, I may imagine, as if in a fairy tale, that my body will
remain the same at all times, or I shall set aside all sorrows, or I shall
experience only happiness through my body and many other impossible
things, but nothing is more impossible than the kalpana of enjoying
uninterrupted happiness, or making the body immortal.
With what knowledge am I worshipping? Can my knowledge have

knowledge of a worshipped god of whom I am unaware? Other than by
my knowledge, how will I know whether this is possible or not? How
can I understand that worshipping Self beyond knowledge is actual
worship? When my worshipped god is any entity other than Self, the
difference between the ‘worshipper’ and the ‘worshipped’ will remain
ad infinitum. Is it possible for me to worship any Entity other than the
god who fulfils my necessities? Is it possible to desire or seek something
that’s not in my awareness? If someone objects that worshipping a god
will bring about a change in what one desires or seeks, we must accept
that none has been satisfied with what they desired or sought; in other
words, when objects that I presently desire are apparently not the right
objects, I must accept that my understanding is definitely wrong. Who
can claim, “My worshipped god is not wrong”? Some may say that they
are worshipping a god by hearing and believing others; even then the
extent of difference in between the knowledge of the worshipper, and
the knowledge of those other persons will be the extent of difference in
their beliefs. If you say that all differences will dissipate by regularly
worshipping of the worshipped god, you must accept that unless all
knowledge-differences are set aside, you'll remain ignorant of the real
Thing that you want. Worshiping is ‘wanting’; unless I know what to
want, it's impossible to worship; rather the difference in between me
and my worshipped god will remain ad-infinitum. Difference-riddled
knowledge can never fulfill the desire of attaining the Non-differencing
state; rather, the soul will continue to be riddled with wants
corresponding to its cravings. Categorizing desires is what ‘worshipping’
is!
How can the ‘I’ that cannot, by any means, set aside cravings for object
be able to worship for attaining something other than for desired
objects? Difference in desired object is why the worshipped gods have
become different; the forms and characteristics as well as the types of
worship have also become different. This difference was there in the
past, and will remain so ad-infinitum. Since only world-knowledge can
manifest in body-based knowledge, worldly kalpanas arising there from
will definitely make me roam hither and thither; therefore, unless I
accept that my present state is the outcome of my illusions and I’m
suffering pains and agonies because I've forgotten true Self, it's
impossible for me to crave to retreat to true Self. If I take my present
state as correct, the statements, ‘I am wrong’, or ‘I am incorrect’ are
merely words of vocabulary.
On the other hand, we observe that a change in associations cause

samskaars to change, which by day and by night, are making us
understand ‘right’ as ‘wrong’, and ‘wrong’ as ‘right’. Since a change in
samskaar-based kalpanas is what makes one understand right as wrong
and wrong as right, how dare are you content by relying on your
understanding?
I understand this world through my five senses; say I perceive sight by

my eyes, taste by my tongue, hear by my ears and feel by my skin; that
is, only my senses are imparting corresponding knowledge and making
me aware of this world, yet it’s not coming into my awareness that my
world exists only because of my senses. The moment sense-
understanding changes, my world-understanding gets changed; say
when the taste on my tongue changes, I do not then experience earlier
taste; when the temperature in my body rises, my skin does not then
experience what it earlier experienced, yet I’m not ready to accept that
my sense-understanding is changeable. If I worship on the basis of my
sense-understanding, who says that my worshipped god will not
change? When my understanding is wrong and unstable, how can my
knowable-objects be stable? The fact is, I don’t find stability in any one.
With a change in understanding, my ‘I’ lands up doing so many things; I

not only discard my relatives and call them ‘non-relative’, but make
others my relative and even embrace them from the core of my heart;
what I like today becomes repulsive on the following day; therefore,
when my understanding is getting changed with a change in knowable-
objects, how can I remain unchanged only in the case of worshipping?
By day and by night, we’re noticing how the understanding of Hindus,
Muslims and Christians changes with a change in their understanding
(on getting converted). The stability of any religion which depends on
understanding and ‘understanding’ is at its roots, will change and will
definitely change with a change in understanding. “Why do I worship
only what my mind dictates?” It is only to satisfy my desires, and when
my mind changes, my desired objects will also change. If we say, ‘We
worship only to become happy’, we cannot worship for anything other
than what our body takes ‘happiness’ to be. If worshipping is only for
body-happiness, it’s not possible to desire any happiness beyond body-
happiness, nor can such a worshipping set us free from body-
awareness. Since attaining uninterrupted happiness through body
cannot come into our knowledge, or even be imagined while in a body-
form, or having body-samskaars, one cannot even think of That object
that needs to be worshipped. Tue Self that exists only in the sense-free
state, but since object-knowledge enters into knowledge through the
senses, only when sense-knowledge or sense-samskaars are eliminated
can nothing but Soul remain. Illusions in the soul being the cause of all
my changes, my present state become the same as my dominant
thoughts. Attaining the state of true Self by realizing illusions as
‘illusion’ is what worship is! Understanding the present state of illusions
as ‘illusion’ is the only means; but if the present state is imagined as
correct, there’s no doubt that the object of worship will change with a
change in understanding, and the outcome will be similar to those
kalpanas.
There is not an iota of difference in between becoming happy by doing

kalpana of objects that will make us happy, and the happiness arrived
at by fixing and worshiping an imaginary god for attaining desired
objects that suit our nature and taken as correct. Baba! In Guru-form,
you were sachhidanand (Truth-Knowledge-Bliss); even now you’re that!
Illusions categorized you and are making you scream! Now understand
illusions as ‘illusion’; otherwise, there’s no other means. The moment
you forget your present form and go back to your Guru-form, all your
agonies will end. In the case of kalpanas, you became similar to your
kalpanas; now think of Guru, engage in Guru-thoughts and become
Guru.
=========
Letter No: 3:78

To: Jogeshwari, A
Categorized knowledge (arising from sense-knowledge as well as

names, forms, time, place, vice-virtue and so on) is what caused this
solar world to manifest. Can there be this world in the absence of
knowledge? Is categorized knowledge the product of this world, or is
the world the product of categorized knowledge? On analysis, we must
admit that in both the cases, world-knowledge arises only when
categories surface in knowledge. If one argues that ‘knowledge’ and
‘world’ existed since infinity and changes with a change in world, it’s
then impossible for knowledge to attain the Unchangeable state. The
phrase ‘changeable knowledge’ itself implies that there definitely is an
‘Unchangeable’ state of knowledge; therefore, unless a state undergoes
a change, any ‘change’ cannot come into awareness merely by the
word ‘change’; therefore, other than by banishing the visible world
from knowledge, it’s impossible for knowledge to attain its
Unchangeable state.
On the other hand, since knowledge is always witnessing changes

relating to birth-death, child-youth-adolescent-aged, day-night, winter-
summer, waxing-waning and so on, we merely assume that knowledge
as well as knowable-objects are changing. We must accept that either
one gets changed because of a change in the other, or a change in
understanding is what makes us understand ‘change’. The
understanding of ‘change’ being the function of knowledge, differences
can arise only when knowledge gets changed; this is why, attachment-
detachment appears in the same person. That world-knowledge comes
into knowledge only through the senses and ceases when the senses
are set aside prove that the senses are the root cause from which the
world manifests; that is, the world causes knowledge to change, not
vice-versa. If my senses exist because of the world, the senses then
cannot correspond to knowledge, but will correspond to the world.
Since world-knowledge does not come into awareness in the absence
of the senses, we cannot accept that that senses endorse knowledge;
rather the senses, by categorizing knowledge into various categories (of
sound, touch, sight, taste, smell, time, place, shape and the like), have
made knowledge illusive. When the senses vitiate the essence of
knowledge, then knowledge of the difference-free state cannot come
into the knowledge of knowledge, but will understand only on the basis
of categories.
If we say that both ‘knowledge’ and ‘world’ existed since infinity, then
by no means can we accept that the existence of the want-free state of
knowledge; rather wants become the nature of knowledge, whereby
wants cannot then be understood as ‘wants’; but since wants come into
our awareness, it implies that the want-free state definitely exits.
World-knowledge causes illusions to appear, and nothing but illusions
make us understand that ‘creation’ and ‘illusion’ existed since infinity.
Where at all is creation or illusion in the illusion-free state? Who then
will understand infinity? Only in the state of illusion do I understand
that illusions are infinite. Had illusions been present since infinity,
illusions would no more be illusions; rather become the essence of
knowledge; therefore, if anyone claims, ‘Illusions existed since infinity’,
it’s merely illusion. We clearly observe that creation and illusions cease
to exist on attaining Guru-ghaat; rather, it’s only when knowledge gets
derailed from its state of Self and takes an egoistic form that illusions of
the sensory world and of right-wrong manifest, that is, only in an
illusory or an unreal state is true Self understood to be illusion.
Leave aside experiencing Self in the illusive state of knowledge; this

cannot at all manifest in this state of illusion, nor can true Self be its
subject matter. When the kriya of ‘Hum’ of Guru-ghaat goes down, U-
kaar gets replaced by Ha-kaar; that is, A-kaar manifests only after the
pull of Ha-kaar, whereby world-knowledge corresponding to ego-
knowledge surfaces. Ha-kaar arises when anything other than Guru or
Self is thought of or sought; when Ha-kaar dissipates, world-knowledge
also dissipates. Do not understand this by words of language; rather,
concentrate your thoughts on dwidal and observe. For knowledge of
exteriority to arise, it does not require any object; rather, the moment I
crave to know anything other than true Self, exteriority will arise
automatically in the form of ‘viewer’ and ‘viewed’. Exterior world-
knowledge being at the root of Ha-kaar and causing knowledge-
differences and illusions to surface explains why world-knowledge
dissipates when Ha-kaar dissipates; therefore, other than saying that
categorized knowledge has caused the world to manifest, we cannot,
by any means, say that changes in the world caused categories to
surface. This explains why getting rid of Ha-kaar is the ideal medicine
for getting rid of world-illusions; beside this, if one concentrates at the
point of dwidal and merges in Guru-thoughts, then also Ha-kaar can be
gotten rid of. As egoistic knowledge makes knowledge illusive, one no
longer strives to attain that non-illusive state, but unable to bear any
pain or agony either. Whatever is done in an illusory state can only
increase negation of the knowledge of true Self and struggle in the
cauldron of wants. The ideal medicine for curing this dreaded disease is
‘Guru’.
========
Letter No: 3:79

To: Jogeshwari, A
When Soul in its state of true Self had nothing other than Self, how
could knowledge of this infinite world surface? What else can we say
to be the cause other than say that kalpana of the soul itself is the
cause for which infinite categories (of perceptions, time, place, shape
and the like) arose?
The origin from where knowledge got categorized is the state of ‘Guru’
and at the other end is the static state. At present, both you and I are in
the middle of these two states. In the original Guru-state, you and I
were one, but body-awareness made us different; categorized
knowledge gradually caused us to slip, and as we slip further, our
relationship with one another will snap. Both of us can now think and
love each other, and even in the absence of sense-perception, one can
imagine and get agitated for the other; but in the species lower than
the human species, other than temporary perceptions, even the
capacity to imagine is lost.
My question to you is: Is it better for both of us to retreat to Guru-

ghaat and reside in the non-differencing state, or is it right to pass few
days as relatives merely to meet selfish ends? I always think of you, and
if you can also think of me as I think of you, no difference can possibly
surface in between us. All differences that we come across in this world
are products of categorized knowledge or kalpanas. My form of
knowledge got categorized because I think of you all; otherwise, in
Guru-form I would have resided only in my cherished abode which is
beyond joys or sorrows.
On many occasions, I asked you, “What should I do that will make you
happy, or all of you happy? None responded! What you want is to
remain as you are, and support only that which suits your nature.
=========
Letter No: 3:80

Living beings are bound by unbreakable chains (of name, fame, shame,
hatred, caste and the like); this is why, Guru is beckoning all, “Come to
Me".
Guru has chained none; rather disciples have themselves clamped solid
chains upon their own selves. Neither anyone knows why or how they
got themselves chained, nor do they know the means to become free,
and if Guru wants to explain, none wants to understand, because they
fear that if they get freed, they won't know where they would land!
None perceives anything beyond what their senses perceive; therefore,

all are ignorant of the outcome of becoming free. Since many births, all
have been living in the chained state, and have become so habituated
to live in this state that being chained is taken as normal. In response to
Guru’s call, a temporary spurt and enthusiasm may make one go
towards Guru, but they go only with those chains, and keep moving
hither-thither within the limited domain of worldly life, but ultimately,
will arrive at the conclusion that the chained condition was better; this
is why, they become mute, and when their heart is once again pumped
up, they look here and there, but because of remaining chained for so
long, the result is the same as before.
==========
Letter No: 3:81

Your present ‘I’ is not even within sense-reality, but is a bundle of

kalpanas. Your present form being the product of your kalpanas,
whatever kalpanas you had since your childhood is your form, shape
and necessities. Since you never thought of Guru even in your kalpana,
it’s wrong for you to regret that Guru-thoughts are not coming into
your thoughts. If you always keep imagined objects within the reach of
your senses, and yet desire to have Guru-thoughts, it’ll not be an
exaggeration to call your desire 'unwarranted'; since the soul never
dwells on anything it does not require, any object and person that you
think can only correspond to your necessities. Having got derailed from
the state of true Self, the soul is unable to understand that its real want
is experiencing true Self.
In particular, after getting derailed from the state of true Self, only the
state of U-kaar is duality-free which neither has any language nor
association. At present, kriya is becoming different because sound has
no correlation with corresponding objects (the word ‘sugar’ has no
correlation with the taste of sugar); whereas the sound 'U' is the same
as the state of 'U' of U-kaar. The deep illusion in us that sound or word,
say ‘sugar’, is indifferent from taste of sugar that the tongue
experiences is obstructing us from understanding that the sound ‘U’ of
Guru is inseparable from the state of Guru. This is also the root cause
which is making it impossible for us to understand what our real want
is.
=========
Letter No: 3:82

To: Ashramites
Hindu scriptures assert, ‘Guru has nothing to do or not do. Guru is

omnipresent, but manifests differently only because of knowledge-
difference of disciples’.
The extent to which living beings separate from the material, or the
extent to which worldly desires diminish, is the extent one comes closer
to ‘Guru’, whereby ‘Guru’ manifest in their knowledge; but when
human beings intensely desire world-objects, their knowledge ceases to
have Guru-jnan whereby ‘Guru’ manifests in worldly form
corresponding to their desires. When Guru does not manifest in the
form of ‘Guru’ but manifests as brother or friend, father or mother or in
the form of son or daughter, and if then, one cannot tolerate Guru
because of the aura of ‘Guru’ surrounding such a manifestation, Guru is
then helpless; they have no other remedy. Even when fire is covered,
whoever comes near it experiences heat; similarly, Guru, even in world-
form, negates world-knowledge, and irrespective of the manner one
views Guru, Guru-akin kriya will arise, and definitely arise. Attachment-
riddled illusive persons who’re repulsed by anything not entirely world-
like take illusions as right, and the non-illusive as wrong; therefore
worldly form of Guru becomes unreal, and this makes it impossible to
practice sadhana; rather invites complications and open the door to
hell.
All of you write to me, “Make me ‘yours’ by any means”, but the
moment I try to make you ‘mine’, you smell danger. Unless you become
like Me (Guru), you cannot become Me-like (Self-like). I've nurtured
you for so long, but I find that you always want Me to become like you.
As Guru has no form, it’s not possible for Me to become like you, nor is
this possible. If you at all want to become like Me, practice performing
activities which irritate you. and which your nature abhors (say
practicing sadhana or hearing Guru advice); for instance, discard all
thoughts save and except thoughts of Me; abstain from loving your-like
activities, and love only what is Guru-like; refrain from speaking on any
topic other than what relates to Guru. Always do 'sah' instead of ‘Hum’;
do not meditate on any form other than Guru-form; do not enshroud
yourself with vice; do not go into a shell, but remain illumined in this
world; otherwise, you cannot become One with That self-illumining
object. Discard all vice-virtue, shame-hatred and dualities. Be
compassionate towards all living beings. Shun jealousy. Always do
vichar about the temporal nature and follies of this world. Always
believe in what Guru says. If you allow your thoughts to have dualities,
then dualities cannot end by any means. As long as there are feelings of
good-bad in you, your nature will not allow you to get attracted to
anything against it, and will be impossible for you to become vice-free.
Take this as your Mool-Mantra; if you cannot, your downfall is
imminent. Nothing but your attachment-blinded knowledge is making
you feel right-wrong, but while dwelling in Guru-jnan, neither is
anything right nor wrong; therefore, as long as your knowledge is
polluted with feelings of right-wrong, you'll definitely find the right-
wrong-free state undesirable. Neither is anything good nor bad,
because anything is ‘good’ only in a particular state; with its change, it
becomes ‘bad’. Eating meat while practicing brahmacharya is bad, but
when it’s required to eat and save life, it becomes tasty and good. If
you have feelings of good-bad, you'll have to depart from this world
with these feelings of attachment and take rebirth, and there is no
guarantee as to how or where the influence of your associations will
make you land! Where poison kills a person, that object is ‘poison’, but
when poison saves life, that is ‘nectar’. Thus poison is not always a
poison, but also can become nectar. If we do vichar about this, we'll
find that all is One and the same entity or Guru, but merely manifesting
in different forms. Feelings of good-bad that arise in me are the
products of my categorized knowledge. If your knowledge has thoughts
of good-bad, then till infinity, the knowledge, ‘One and the same Object
becomes infinite’ will never dawn in you. Shun all feelings of good-bad
in order to gain Guru-jnan or become one with Guru.
Some may object, ‘If aside good-bad is set aside, people will get
attracted towards bad activities’. This can be true only in case of
persons with intense material craving, but those who think only of Guru
and dwell in Guru-jnan can neither get attracted towards any other
activity, and nor is any other activity possible. Activities that are
possible in Guru-jnan do not cause bondage, nor are they harmful;
rather bondage arises only from those activities which are influenced
by body-requirement and performed while there is intense body-
awareness. Only while in body-awareness it’s possible for feelings of
hatred-shame-fear and the like to arise. Where there’s no body-born
propensity, body-awareness gets negated, and if one always thinks of
Guru, there cannot possibly be feelings of hatred-shame-fear; even
those actions which are unknowingly performed at the behest of body-
nature while in Guru-gnan will not attract the laws of karma.
On the other hand, since thinking of good-bad cause dualities to enter

in me and separate me from Guru, feelings of duality cannot get
negated as long as there are thoughts of good-bad in me. As long as
you’ve ego and don't completely surrender unto Guru, it's impossible
for you to understand my advice.
Prepare yourself in such a manner that if I perform anything by my ‘my’

knowledge, it's natural and axiomatic that thoughts of good-bad will
enter into me. Unless disciples practice to become fully dependent on
Guru and are able to reach the state, ' All that I do, and whenever I do is
only what Guru dictates, and all my thinking of good-bad is wrong', till
then, no words will bear any fruit. Any attempt to attain the state of
true Self while depending on egoistic self is like the life-long futile
attempt to empty a pond adjacent to a hill by pouring the water
drained out of it back into the same pond.
None in the ashram, while performing their tasks, have set aside ‘their’
opinion; the result is that all are same as they were, and because of
strong natural propensities, some have even drifted further away.
========
Letter No: 3:83

To: Ashramites
All troubles and complications arise from ‘understanding’.

I love you all from my heart, but if you get attracted to other persons-
objects-matters, you cannot by any means love Me, or come to my
understanding, or hear what I advise you, because by no means I (true
Self) am similar to others; the moment knowledge of ‘others’ pollutes
your knowledge, the knowledge of true Self will get negated. The
knowledge ‘I-am-Guru’ or ‘I-am-Guru-form’ or of Guru-activities that
comes into knowledge negates the knowledge of every other thing,
while the knowledge of any ‘other’ thing negates Guru-knowledge; this
explains why, people in this world are able to maintain worldly
relationship with many relatives and friends, but when anybody starts a
relationship with Guru, it then becomes impossible to maintain a
relationship with others. If one gets attracted to any object or person
(say Guru) who negates world-knowledge, they can’t get attracted to
worldly objects; conversely, when knowledge has world-knowledge, it's
impossible to get attracted to the person (Guru) mentioned earlier; this
is precisely why, it's not possible for persons attracted to worldly
persons to get attracted to Guru; this is why, the world is now bereft of
Guru-jnan. Do not understand this by words of language, but search
within your own self. You'll find that you not only maintain relationship
with wife, son, father, mother, but also lead a family life and in order to
successfully maintain this relationship; but if you become my relative,
all those ‘others’ have to be left out; that is, you can maintain
relationship with five different persons, friends and relatives, but when
you think of Me, or when My thoughts make you ecstatic, then no
friend or relative can come into your thought. Unless you shun all
worldly relationships, you cannot, by any means, make Me your
relative, nor is this possible; this is what made Rabindranath Tagore
(renowned poet and winner of Nobel Prize in literature) pen a song
extracted from the Upanishads, 'Where there's none between You and
me, there's no hurdle'.
If anyone sincerely wants Me to become yours, make it your duty to

keep in mind the need to discard all other thoughts, and think only of
Me. Take steps to ensure that, under no circumstance, does any other
thought enter their mind; this is why Shankara, for the welfare of
human race, had prescribed the following:
'
Dhyan Moolang Guru Murti,
Puja Moolang GuruPadam
Mantra Moolang Guru-
bakyang Moksha Moolang
Guru-kripa'.
Stop gossiping. Whenever you can spare time, it's essential that you
read the Guru-Gita. Try to understand the meaning and the essence
thereof. If the great saying, 'Reading the Vedas is futile if there’s
anything other than ‘Guru’ on your lips' does not find place in your
heart, Guru has no place for them. Their heart is undoubtedly become
barren like a desert.
=========
Letter No: 3:84

To: Ashramites
I thought and observed all these days that when changeable and
perishable objects are taken as mine, it can only result in agony, and is
impossible to attain peace or happiness. If I take a perishable thing as
mine, the emerging relationship is bound to be perishable; therefore,
while nurturing relationship, this truth of ‘temporary’ relationship must
be kept in mind; otherwise relationship will strengthen and make me
act as if my relationship is permanent and make me suffer, and shall
definitely suffer pangs of agony.
Only when I keep in mind, ‘My relationship is temporary’, will my

relationship not be from my heart; therefore, entering into any
relationship is itself a mistake. What results from any mistake can only
be wrong and cause agony. The reason why we presently suffer is
because of mistaking worldly relationships to be permanent, but it does
not come into our awareness that living beings whom we presently see
walking, strolling, dancing or singing will gradually vanish to unknown
destinations, and none will remain; yet by witnessing the drama of
these puppets, they’ve become relatives and so on from which
attachment has arisen and making us love each other.
We’re not willing to make that person (Guru) our relative with whom
our relationship will never ever snap, who is a personification of
happiness, who does not have an atom of agony, and is the greatest of
all relatives. It is Guru who will never change, yet even for a day, we do
not take Him to be our relative. Either because of attachment or by
mistake, we assume the wrong as right and the right as wrong. All our
happiness-sorrows arise from our understanding; nothing other than
my understanding is making me understand the wrong to be right and
suffer adverse results. Associations and thoughts cause of illusions;
therefore, if you do not discard all your derailed associations, you’ll
definitely keep on travelling the wrong path. Since hardly is anyone
travelling on the right path, living beings of the present age have no
option other than to shun all other associations and stay in the
company of Guru, and remain engrossed in Guru-thoughts.
=======
Letter No: 3:85

To: Ashramites
Brothers! All in the world understand the sayings of Rishis, but none act
in this accord! What does this mean? Does this mean, ‘All are acting
without understanding’? All do every other thing other than this one
thing (act according to Rishi sayings). Do we act in accordance with
what we understand, or act without understanding? Is it at all possible
to act without understanding? Nothing is beyond understanding or
knowledge, but because of the awareness that my changeable body is
‘I’, the knowledge of the Unchangeable Guru is not coming into our
knowledge. Body is temporal, yet I take the temporal body as correct.
Since it is body-awareness that makes us believe that it's impossible to
have Guru-jnan, forget your body, and try to understand Guru;
otherwise, it's impossible to have Guru-jnan. It's essential that you
understand Guru by setting aside body-awareness. Try to achieve this.
========
Letter No: 3:86

To: Ashramites
If I don’t get your letters from time to time in this place, you need not
worry; because this person who will worry and rebuke you for your
lapses will keep worrying for his children and he been doing so till this
date; I don’t want that you should worry for this old man. Unless you
achieve the state, ‘Where there's none between You-and-Me, there's
no hurdle either', confusions and doubts will disturb you. When Guru
becomes the sole subject of thought, nothing else can then come into
knowledge; should there is any other thing, Guru goes amiss. It’s
impossible to think of anything but ‘Guru’ when knowledge sets aside
all other thoughts; therefore, Guru is an object of pleasure for disciples
with a sense of renunciation, but is poison-like to materialists. Since
material thoughts vehemently obstruct Guru-thoughts and become
repulsive, the heart of none craves Guru-thoughts; other than suffering
agonies, how then can they hope to attain peace or become happy
through Guru-thoughts? Don’t you remember how bitter sugar-syrup
and fruit-juice tasted was when you laid low due to fever? As long
you’re attracted to your material sons, you'll remain far off from Guru;
as such, set aside all material attractions and make Guru your only
material of thought; otherwise, it’s impossible to experience the
significance and pleasure derived from Guru.
Guru is not for those who're embroiled in, or attracted to the material
and materialists, yet those seven Rishis and Shankar prescribed that
Guru can still become ‘Guru’ of such persons if (1) they don’t forget
Guru even for a moment, (2) do not associate with the material and
materialists, or (3) stay only in the association with Guru. Other than
these three methods, even the law of Almighty has not prescribed any
different method. Neither do I like anything beyond these three
methods, nor can anyone become Mine if they don’t follow these
methods.
Let me know which of these method suits each of you. I shall be happy
to know your answer.
======
Letter No: 3:87

It’s impossible for knowledge to have knowledge of the object-free

state; this is because, the moment any knowable-object comes into
awareness, knowledge will get transformed in that accord. When
vichars of right-wrong that come into knowledge correspond to
knowable-objects, knowledge will change with a change thereof, and
will becomes untraceable in their absence,; therefore, it’s advisable to
decide right-wrong only when Guru becomes one’s only knowable-
object; otherwise, none can, by any means, gain the knowledge of true
Self.
==========
Letter No: 3:88

Baba! It's impossible to conceive of knowledge that’s free from object-

knowledge. It is through our five senses that we become aware of
anything, and when the senses do not perceive any knowable-objects,
the senses cannot be traced. Since knowledge undergoes a change with
a change in knowable-objects, and vice-virtue, right-wrong, true-untrue
and attachment-detachment also change with this change, then
undoubtedly, the only means for bringing about a change in knowledge
is by changing knowable-objects; because, as long as sense-objects
remain as knowable-objects, the senses will definitely be taken as
correct.
Guru is the one who negates knowable-objects; therefore, the only

means to attain true Self is to make Guru one's only knowable-object.
Until Guru becomes the only object of awareness, other knowable-
objects will definitely cause knowledge-difference from which feelings
of vice-virtue will arise. I realize that in your present state, you cannot
possibly make Guru your one and only knowable-object, because it will
become impossible for you to continue with your job (Jagat Chandra
Das was in Government service). If I become your one and only
knowable-object, many helpless persons (Jagat’s family members) will
then become all the more helpless. Although Guru-thoughts negate
jagat-thoughts (world-thoughts), I don’t express this rather keep
thinking of Jagat (disciple Jagat and the world at large). ‘Thoughts’
imply a change in knowledge; therefore, Jagat-thoughts will definitely
bring about a change in knowledge. Nothing but a change in knowledge
causes knowable-object to be perceived differently, and with it,
attachment-detachment towards Guru will definitely change.
Remain still for some length of time. Observe how knowledge changes
with change of knowable-objects. Observe which knowable-objects
negate the reality of knowledge, and which knowable-object makes
your knowledge reside in the state of true Self. When those latter
samskaars (Guru-samskaars) will get cemented in you, your knowledge
will reside in Guru, and you’ll automatically get attracted to Guru.
===========
Letter No: 3:89

[Later became Guru Bumanand Paramhamsa]
Becoming agitated for Guru is against the property of kali-yuga;

therefore, one will suffe,r and definitely suffer for anything which goes
against the property of this age. Baba! None in this world could bypass
the kali of kali-yuga in order to demonstrate to living beings what life of
truth is. Tell Ma (Pratibha, wife of Panchanan) that I’m repenting by day
and by night. I left my Guru and came to this Ma-less Bharat. Will not
Panchanan set aside his world-attachments and try to keep intact the
proud legacy of the Brahman lineage (Panchanan belonged to Brahmin
caste)? Having come here, I now repent why did not my agony lessen
by crying and holding Ma’s neck.
=========
Letter No: 3:90

Try as you like, your knowledge will definitely change according to your
thoughts and reminiscences, and make you take your understanding as
correct; the extent to which thoughts and reminiscences (of Guru)
make your knowledge correct, is the extent to which you become
correct; therefore, see whether you can understand the correct true
Self to be correct or not.
When one is constantly dwelling in Guru-thoughts and views this visible

world by their knowledge akin to Guru-thought, what comes into their
knowledge cannot be anything but correct; if anything different is said,
then other corrects will surface and make them understand those
‘other’ things as correct. When I say that my knowledge remains
correct even when I have knowledge of other things, it implies that I
understand ‘others’ in the manner I understand myself; but the fact is
that I don’t understand others in the manner I understand myself. Thus
if there’s any other understanding in me, then by no means will I able
to understand That correct; therefore, the only thing I ask you to do is,
“Think of Guru”.
Guru Murting Saran Nityam Guru Naam Sada

Japet Gurur Agyang Prakurbit Gurur Anyang Na
Bhabet That is,
“Always think of Guru-image. Always take Guru-name. Always act at His
bidding. Think of none but Him”.
This is what is correct. This is what I ask you to take as correct.

=========
Letter No: 3:91

Jagat Chandra Das
Baba! If worldly thoughts obstruct Guru-thoughts, Guru is not at all

Guru to you, but is similar to your samskaars. Since it is knowledge that
understands Guru, as long as samskaar-based knowledge is intense,
Guru cannot be the subject of one’s knowledge. Guru is samskaar-free;
therefore, Guru cannot be understood while there are samskaars, nor
are there any samskaar when Guru is understood. Since the soul
assumes the title ‘mind’ only on becoming sense-based, by no means
can the mind understand Guru; rather it’s only by understanding Guru
that ‘mind’ has to be gotten rid of.
It appears that I’ve been staying with you since last two months, yet
you’re getting agitated. I don’t understand why it is so. Concentrate a
bit, you’ll not find me distanced.
=========
Letter No: 3:92

To: Ashramites
When one follows the sayings of anyone else other than Guru, they’ll
forget Guru, that is, instead of dwelling in Guru, they’ll dwell within
their own nature. When one is influenced by the nature of any other
person, then Guru is no longer there; therefore, if one wants to keep
Guru, it is their duty not to give place in their heart to anything besides
Self and Guru.
Neither did I experience peace in Calcutta, nor while in the Ashram did I
experience any piece even for a moment. That there is no peace
anywhere other than in Guru is why it repeatedly came into my mind
today, ‘How surprising attachments and illusions are!’ Yet I’m clinging
to those things which are causing unrest in me! It came into my
awareness that the influence of nature is making me embrace objects,
which since infinity caused me to suffer, and I’m myself inviting my own
sorrows by forgetting That object which can provide me infinite
happiness; yet I’m repenting. All sorrows attached to birth, death,
disease and agony that arise in me are arising from my ‘I’.
I shall not stay in association with any person other than the one who
thinks only of Guru. My question to you is: ‘Is there anyone of this type
in this Ashram’? If there’s none, I belong to none. Thinking of
‘materialists’ and of the ‘material’ is the same thing; I’m unable to bear
this agony any further; therefore, unless I find one who only thinks of
Guru, I shall not associate with anyone. Tell me clearly; ‘Who is ready to
think of nothing but Guru or true Self? All in the Ashram are simple and
transparent; therefore, this query will put all of you to test. I shall then
assess how simple and transparent you are!
If I’m not alert at all times, thoughts of ‘I’ and ‘my’ will stealthily creep
into me and make me understand nothing but illusions as correct; when
you become illusive, you cannot then understand Me in the least,
rather find Me to be repulsive; therefore, always perform only those
activities that your Guru likes, and immerse yourself in Guru-thoughts;
act only as Guru instructs you; love only that which Guru loves; do the
sound ‘Guru-Guru’ and pray or worship as Guru directs you. I shall not
have relationship with anyone who acts differently, or thinks of any
other thing.
==========
Letter No: 3:93

Jogeshwari
I love you from my heart, but because you can’t see my heart, you feel
that I don’t love you. If I explain to you by words of language, “I’m with
you”, and you understand this by means of language, you’ll not like to
come to Me. I want to see whether, irrespective of whether I love you
or not, you come to Me and become one with Me; this is what I’m
trying to achieve.
Always remember that worldly happiness is temporary and subject to

destruction. Don’t ever lose this invaluable Guru-treasure for
insignificant worldly happiness! Everything will change with a change in
body, and when body will be destroyed, everything will get destroyed.
With a change in body, whatever that you take to be objects of
happiness will not remain as such.
Today I’m busy sending cauliflowers and egg-plants (for disciples); this
is why, I’m unable to write to you to my heart’s content.
It is natural that anyone who loves Guru will love those things that Guru
relish. With great expectations, I am dispatching cauliflowers and egg-
plants to disciples. Why do I have such high expectations? Ask sister
Bho (Jogeshwari) about it. On the day on which Guru becomes lovable
to you in all circumstances, no second object of this world will then
come into your knowledge.
==========
Letter No: 3:94

To: Ashramites
Always remain confined to your studies and prayers. The more you
gossip, the further you’re pushing away Guru, because whenever we
discuss anything, the belief that that thing is true gets fixed in us.
When any other thing is thought to be true, does then Guru have any
place? As such, if you want to attain Guru, refrain from worthless
discussions. There is no means other than doing ‘Guru-Guru’ and acting
according to Guru-instructions.
=======
Letter No: 3:95

To: Ashramites
My question to you all is: “Do we ever perform without any necessity?
Do we ever travel from one place to another unnecessarily?”
Since we do not perform anything, or travel from one place to another

without any necessity, we definitely have come to this world for a
definite purpose. What is this purpose? Think of it. You’ll find that at
the root of all that we do is ‘desire’. Fulfillment of desires is our
purpose. But ironically whatever we perform has not decreased our
desires; rather these have kept on increasing, rather appears
impossible to get rid of desires by any means. Other than by Guru-
thoughts and by doing Mool Mantra, none can, even for a moment,
become desire-free. When you keep thinking of things or objects by
which desires are not gotten rid of, but think of those by which desires
keep on increasing and cause to travel back and forth, how can you
expect desires to reduce?
When I get changed with a change of objects of my desire, is it possible

for me to travel back and forth from this world in the same mode? We
find that there are infinite type of living beings in this world having
infinite shapes, nature and habits. Are not the differences in desires
which are making us travel back and forth its reason? Unless one has
lofty desires, thoughts and ideals, they cannot attain a higher level of
birth. Leave aside getting born or dying; if one does not have lofty
desires, what will stop them from getting reborn in the lower species?
What can stop them from assuming the body of animals?
What did I not hope which made me stay in your company! I always
thought that your lofty ideals and thoughts would cleanse all your
material hell-bent desires, and all will see your God-like form. Alas! So
much time has flown by, but even till this day, you’re crazy to consume
food and behave in a manner that’s good only for animals.
What have I done? Why have I done? I think of these, these thoughts
agitate me.
=========
Letter No: 3:96

You’re trying to increase the greatness of your Guru by advertising. This
is comprehensively wrong. I disagree.
The object ‘Guru’ was worth worshipping only in Satyug by those who
adhered to truth. Guru is not the subject of knowledge of this age of
falsity and deceit. I don’t want my travels to Siddhasram be published
in newspapers, and never did I want this to be published. None other
than Pashupatinath once tried to publish; perhaps you’re not aware of
the dastardly effect that it had. In these eccentric days, I don’t want
Siddhasram to appear in newspapers.
In particular, if you’re doing this to please me, I am not be pleased,

rather causing agony. Only when there is sincere quest for sadhana
does Bhagwan incarnates and will so continue to incarnate, but this
does not mean that you call any person an avatar (incarnation). I
greatly hate it. Guru is beyond ‘name’ and ‘form’; therefore, any
disciple, while in Guru-jnan, will be ashamed to portray his Guru as an
‘avatar’ (incarnation).
=======
Letter No: 3:97

To: Ashramites
The reasons why disciples presently require Guru is only for getting
relief from headache, stomach-pain, manage food for their stomach,
and for their joys and sorrows. When body-happiness is their only
requirement, why then do they need a Guru? If they at all make a Guru,
they’ll make a Guru only for the above reasons, not for anything else.
One strikes a relationship in this world with another person only for
mutual joys and sorrows.
I’m eating lentils and rice in Calcutta, but mangoes, rasagolla (milk
confectionery) and coconuts are what I always crave; even then you
don’t me to be your relative, or that I become you most loved one.
What can I do? What makes you write, ‘We’re pulling out kochu (cheap
tuber vegetable) from the kochu fields and devouring ‘kochu’ (a cheap
tuber vegetable)’? Having eaten rasagolla and devoured coconut water
and fazli mango (one variety of luscious mango) all these days, are you
now jumping at the word ‘kochu’! Has the thought not crossed your
mind that after assuming a human body, life will become futile if my
tongue remains unsatisfied? Why do you want to cheat me? As long as
you have strong material desires, your Guru-jnan is like the proverbial
‘uncle-nephew’ relationship of Chittagong (which gets snapped at any
time). My heart is full of discontent; in all corners, I hear only of rogis
(suffering from ailment) and bhogis (engrossed in the material).
‘Calcutta-policy’ and ‘knowledge of religion’ of this world is the same.

When we say ‘religion’ it is merely a subject of knowledge, and what is
not the subject of knowledge can only be non-existent; therefore, it is
Jagatpur Ashram that will finally prove that this is not what one takes
‘religion’ to be. Your ‘you’ being similar to all that you see-hear-touch,
any religion which does not match your belief is non-religion, and for
you is non-existent. Knowledge gets transformed according to the
knowable object that comes into knowledge; otherwise, it becomes
impossible for knowledge to embrace that object. This reminds me of a
poem:
The moment I forget Guru

Wrong is my song
Wrong becomes right
And right becomes wrong.
To understand by understanding
All believe is the right thing
But Guru is seated in the dwidal
He is beyond understanding
My nature never realizes

Understanding has defects
Yet I crave to understand
And cause ill effects.
Basan tells,
By understanding
You’ll never find That thing
Leave aside understanding
Guru’s lap is the right thing.
One must think and act in a particular way in order to live a particular
life-style, but if they think-act-speak-discuss-associate with someone or
something opposite to these, knowledge will always get changed with a
change of association-attitude-behavior, and any attempt to lead that
different style of life is merely a kalpana. What present knowledge
takes as ‘just’ and ‘acceptable’ will change with a change of association-
attitude-behavior; what was ‘just’ and ‘acceptable’ will then not come
into knowledge anymore; this is specifically why, in the brahmacharya-
state (of celibacy), it is essential to associate with Guru and stay where
Guru stays and practice brahmacharya.
Knowledge always takes the form of objects thought of; consequently,

one who does not constantly think that world-knowledge is not the real
subject of knowledge, but remains engrossed in world-thoughts, then
the knowledge of objects being illusions will never dawn in them.
========
Letter No: 3:98
To: Nagendranath, Surendranath Sen
Today I received letters written by both of you.
All religions throughout the world of the present age have cheated me.
I am an eyesore to all. In His enlightenment, Chaitanyadeb (spiritual
leader who founded Gaudiya Vaishnavism in 15th century AD and
regarded as an incarnation of Krsna) realized that none loves Guru or is
happy saying ‘Guru’, and none is eligible to say ‘Guru’; rather saying
‘Guru’ being agonizing, He advised living beings to say ‘Hari-Hari’.
When different religions gradually surfaced in the present age, their
hatred towards Guru reduced Guru to a semi-teacher, and taking ‘Guru’
as an illusion, made them remark, ‘How can Guru be a human being”?
People became nauseated, “Why will I call a human being a ‘Guru’?” It’s
evidently clear that taking the name ‘Guru’ is against the nature of
human beings.
Music and all that we sing or speak is, to a great extent, against guru
(greater things); rather are confined only to the loghu (smaller things).
Different sects of Hindus worship Ganesha, Surya, Shakti, Siva and
Vishnu and by other names, but none of these names rise above the
sound ‘E’;, none likes to say ‘Guru’ (which has the attraction U-kaar
sounds). That we do not use any sound above the sound ‘E’ in our
speech, music or in any such thing clearly proves that the word ‘Guru’ is
anti-nature; therefore, people shall and shall definitely hate and dislike
Me for the advice that I give. (Musical notes are limited to the sounds
sa-re-ga-ma-pa-da-ni-sa all of which are confined within the sounds ‘A’
to ‘E’ and do not extend to the sound ‘U’).
I had earlier thought that Ma and Baba (Rajkumari and Chandranath)

would make me hear ‘Guru-Guru’. Ma would do ‘Guru-Guru’ with great
reverence, but since none respected her doing so, she disappeared.
Baba was a clever person. On seeing Ma disappear, he understood that
if he confines only to ‘Guru-Guru’, he too will have to disappear;
therefore, he did ‘Guru-Guru’ by adding ‘Bho’ ‘A’ and this-that with the
sound ‘Guru’. Guru realized that ‘Half a loaf is better than none’, that is,
what I get is better in comparison to nothing at all.
Dhirendra and Nagendra Mohan then joined me. I thought that they
would do ‘Guru-Guru’ in full throttle; but when this came in my mind,
my nature did not allow me to understand that doing ‘Guru-Guru’ is
anti-nature. I danced and jumped because I thought that their nature
will prompt them to do ‘Guru-Guru’, but forgot that doing ‘Guru-Guru’
is against nature. Since doing ‘Guru-Guru’ is neither natural nor a
natural habit, ‘Guru-Guru’ that’s done is only by force. I became
disappointed. After this, Bisu (Surendranath) joined me. No more
wants! No more sorrows! There’s none like Bishu! Gradually I tried to
make Bishu do Guru-Guru, but when I tried to do so, even my own
‘Guru-Guru’ stopped and got replaced by ‘Bishu-Bishu’. After repeating
‘Bishu-Bishu’ for three years, I now find that I myself have become an
anti-Guru devil, and abhor anyone uttering the sound ‘Guru’.
I wondered where I am! I searched and found that at all time, other
than when I’m sleeping, I’m always engrossed in Bishu. Even then if
Bishu forgets the person whose only goal is Guru, then what type of
Guru-love is this? Now, when ‘Bisu-Bisu’ comes to my mind, I don’t do
‘Bishu-Bishu’ any more, but in order to forget Bishu, I do ‘Pishu-Pishu’.
I’ve become so habituated to do ‘Bishu-Bishu’ that the word ‘Pishu’
comes out of my mouth, but never the word ‘Guru’; in other words, a
word similar to ‘Bishu’ comes out of my mouth, but not the word
‘Guru’.
Even unknowingly, I’m now unable to erase Bishu and Nagen from my
mind, but how do you forget Me? I think you’re very clever. You do
‘Guru-Guru’ very often which makes you understand what you need to
do in order to get a thing done. For twenty-four hours a day, while I
sleep or dream, two M.A title holders (Bishu and Nagen) are always on
my right and left with a koupin (piece of cloth used as undergarment)
and flour smeared bright face, and in order to fulfill my goal of welfare
of this world, the static Yudhistir-like image of Chandranath (elder
brother of Bishu) always gives me company. As all other images
disappear, I continue to view only these two images (of Suredranath &
Nagendranath); even then you babble, “Guru has failed, not done, not
acted, I’m dying”. How is this possible? Don’t these words prove that
you’ve no faith in Guru? Does this not prove that you don’t depend on
Guru? To those who do not trust me, I cannot even be the least
honored object. You’ve now decided that I should not jump about in
the rest of my life.
Anyway, my child! I now understand correct in the manner you want

me to!
========
Letter no: 3:99

My child! By no means is my heart at peace! Baba! I’ve no friend in this

world. Since your birth, you’ve been to so many places, and stayed in
the company of many persons, but did you ever hear anyone say,
“Deenbandhu Guru (friend of the oppressed). You are my only friend”?
Have you seen anywhere that ‘Guru’ is looked upon as a friend? If you
haven’t, is then there any friend at all? For anyone to call me a ‘Friend’
is a far cry; rather all are getting agitated. I now find that I’m not a
friend even of my own self. Worldly people are restless. My heart
remains agitated for all twenty-four hours. It appears to me that the
time for my life to take rest is drawing near.
=========
Letter No: 3:100
I understand from your letter that you greatly liked my current letters.
There could be three reasons why you like these. Firstly: when one is
greatly attracted towards Guru, then whatever Guru says is liked by
them; the proof thereof is that, even if the face, eyes and nose of one’s
son are deformed, yet parents love that child. Secondly: anything that
matches one’s kriya is always attractive; say a person bereaved at the
demise of his son will become agitated when he hears anything relating
to that bereavement. Thirdly: anything attractive will automatically
attract a person. I am curious to know for which of these three reasons
you liked my letters.
What is perceived through the senses is vastly different when

understood under the influence of samskaars of samskaar-based
memory. Since mind is always remaining engrossed and getting swayed
by current sense-matters, samskaar-based memories cannot arise by
surpassing sense perceptions; this also explains why any earlier advice
is forgotten.
Leave aside Brahm-jnan; even while in worldly knowledge, we perform

many tasks which we later regret and refrain from doing, but by
forgetting this, we again get inclined to perform what was regretted.
From this it’s evidently clear that samskaars do not cause inclination or
disinclination relating to happenings of current knowledge; therefore,
when Guru is always kept alive in the heart as the pole-star of this
worldly ocean, present knowledge may prove it to be illusory, but Guru-
ghaat or the U-ghaat of Hum (base of the nose is not far from the level
of throat) not being far off from kriya corresponding to ego (A-kaar
ghaat), this world will, and will definitely be experienced as an illusion.
In this letter, I’ve not written anything relating to xxx Babu (satirical)
because, he believes that none other than Bishu is the goal of my life. If
he has so understood, he is wrong. It would have been proper had he
realized that since Guru understands none other than Guru, how can
Guru see him differently? It is he who is at fault, not Guru. To tell you
the truth, when I try to locate any food that I like the most, I repeatedly
try to find one, but cannot find any; similarly, when I try to locate the
child whom I love the most, I find all are same. I’m writing this to you
from the core of my heart!
In this world, the elder brother is always happy when his parents love
his younger ones, but in this case, it’s the opposite.
=========
Letter No: 3:101

Why should you get impatient or agitated? I don’t see any reason. Fulfill
what He desires, because He has entrusted you to fulfill only what
human beings are capable of fulfilling. Have full faith that He will fulfill
what He requires to fulfill.
When Guru is incapable to prove wrong as ‘wrong’, the right will be

proved wrong. First judge your own qualification, and then judge
whether I’m qualified or not; only after this will it be proper for you to
leave me. If you’re not qualified, I’m not obliged to prove my
qualification to the unqualified. If you don’t have faith on me, admit
that your purpose is different from mine, or say that I’m incapable of
fulfilling your purpose.
Baba! I can definitely explain to you what is ‘Guru’, but I cannot explain
Guru-bhakti (devotion towards Guru); rather I want to learn Guru-
bhakti from you; this is precisely why, I worship you so much! I firmly
believe that Bishu will deliver what I want.
In yesterday’s letter, you’d written, “We’re better off in comparison to

materialist children”. This gives me a ray of hope. It made feel that
since you love Guru more than any worldly object, you’ll now teach
Guru-bhakti to me! I haven’t learnt to love Guru more than my worldly
children. This is one thing that I lack. Had you said this when Ma
(Rajkumari) was present, and you compared your Guru-bhakti with that
of hers, I would not have any doubt. Bisu! Ma and Baba fully proved
their Guru-bhakti. I’ve learnt a lot from Rajkumari. Her Guru-bhakti
exceeded her love for anyone else. The only lesson that I’m yet to learn
is, ‘No object of this visible world, other than Guru, should occupy one’s
knowledge’. Can my heart bypass Rajkumari’s love for Guru? My heart
is crazy to settle the dues that I owe her as Ma; this is why, after she
settles all those claims of her breast-fed children, my claim stands
foremost.
What is wrong is always wrong, it cannot be right, and can never be;
therefore, it’s wrong for wise children to get impatient and agitated.
Nagen! How greatly burdened is Banga Dada who is bearing all the
expenses of your education. If results of your exams cause his tears to
roll, those tears will Pin him like fire burns.
Late at night, I remembered someone that increased my heartbeat.

What could be its reason?
========
Letter No: 3:102

To: Nagendranath, Surendranath Sen
Human beings want to listen to advice given by others, but does
anyone heed to their own mind that keeps on advising by day and by
night? Being dominated by desires, people run hither and thither, think
of so many things, act in so many ways, and experience sensory joys-
sorrows; yet their desires have not by any means diminished, rather
day by day, kept on increasing. Numerous material objects that come
into contact with the senses have not the least decreased desires; and
on death, all will depart with loads of desires and keep on travelling
back and forth. Is there any doubt about it? This does not require any
advice; one’s mind is itself reminding mind of this.
We find that even when one attains those objects, or after desiring the
Entity by which all desires come to an end, they still become want-
riddled. If we analyze its reason, we’ll find that people lack the energy
to concentrate on That object which can dissipate all wants. Since
wants arise from desires, it’s clear that there were wants even before
object-knowledge came into our knowledge, and objects (material) are
not our actual object of desire; rather an ‘Object’ beyond these objects
is what we crave. The notion that we crave material objects is an
illusion. Is then there any doubt that unless we crave to attain, or the
quest to search That object beyond all objects does not arise, our
desires will remain unfulfilled, and contentment will remain a far cry.
We observe that the desire for materials resurface even after attaining
those desire-negating object. If we analyze its reason, we’ll find that
mind has no capacity to keep on dwelling on desired objects. Since
desires surface from wants, and there were wants in me even before I
had material knowledge, it implies that desire for objects which I take
as ‘objects’ are not what I desire; rather there is an ‘Object’ beyond the
senses which I actually desire. As such, the belief that material objects
are the objects of my want is unfounded. Unless I desire to attain or
locate That object beyond the senses, my desires can never be fulfilled.
Unless my mind clearly understands this fact (that objects which I crave
are not what I am actually craving) and gains knowledge of That object,
and the truth thereof is firmly ingrained in me, it’ll be impossible to get
rid of my desires for material objects. In this situation, if you don’t have
unflinching faith in a particular person (Guru), it’s impossible for you to
embark on a search for That object; that is, the desire to search for That
object cannot possibly arise in you. However, unless I see the person
who is giving advice has himself become content on attaining that non-
sensory Object by renouncing the material, it becomes difficult for me
to rely on what this person (Guru) says. As such, if I want to take a
Guru, none other than a non-materialist Guru can kindle in me the
desire to renounce materials. Although mind experiences that there’s
no peace or happiness in the material, but because of absence of
Brahm-jnan, neither is anyone willing to seek This object (Brahm) nor
can believe that they’ll be content once This object is attained.
Consequently, a Guru who has no material desires, who looks upon
material objects as poison, and is content only on attaining that non-
sensory Object is required. It is only with the help of a Guru that This
object can be attained. However, if you tell this to the educated class,
they’ll never accept that anyone can become content by any Object
other than materials.
One who has renounced all materials has no joy-sorrow, happiness-

distress, attachment-detachment and the like. Baba! People terribly
suffer because of mistaking attachment-riddled puppets (the material)
as their principal objects! If illusions make you understand X as Y, the
result is bound to be disastrous. Steeped in illusions, you’re suffering
poisonous results and will continue to suffer. By day and by night I feel
that it’s your duty not to make others deluded. To tell you the truth, I
must admit that it is for your two (Nagendranath and Surendranath)
symbolic images of temporal and destruction-prone bodies that I’m
always crazy and preoccupied in thoughts such as ‘Has a car overrun
them?’ ‘What have they done?’ ‘Will a witch snatch the treasures of my
heart and reduce me to a wretched pauper?’ Do I have any time to
think of Guru? Can I see these body-forms when I reside in Guru-ghaat?
Baba! I’m helpless. My death is drawing near. My feeling of touch is fast
dwindling; nothing appeals to me anymore. When my body or my hand
touches anything, I feel that I never experienced such a sensation. My
heart cries. I’m burning with the thought that if I depart with unfulfilled
desires which are making me run here and there, my travelling back
and forth will never halt. Where then will I land? What would be that
place? How will I then travel?
Baba! Tear asunder my chains, or do away with the cause of my

bondage! Many a times my heart sobs and cries, but I again remember
that when you pass your M.A. exams, I shall stay in your company and
travel here and there, and by doing so, my travelling back and forth will
come to a halt.
=======
Letter No: 3:103

If we analyze the laws of nature, we’ll find that the world manifests
through male and female, and again merges back in these two (Purush
and prakriti or shakti, or Being and nature or energy); therefore, all the
intermediate states are the products of coming into and losing contact
with these two. The force of nature makes everything possible in this
world; in particular, when the kriya of inclination-disinclination gets
weak in old age, human beings become desperate to do anything. The
feminine shakti (force) is at the root of all negativities of this world.
Feminine shakti is what binds living beings and is the root cause for
which people have lost Brahmjgnan; rather all are captivated by this
shakti.
Irrespective of what human beings do, as long as they have body-
awareness, it’s impossible for them to gain Guru-jnan in entirety.
However, if the heart of anyone gets especially attracted to Guru-body,
there is hope; but when one becomes illusive and sees water in a
mirage it makes them feel that this object (body of Guru) is ineffective.
When an insect illusively mistakes the glow of fire to be a loving object,
it does not stop that insect from getting burnt. The axiom, ‘Object-
power supersedes knowledge-power’ (fire will cause burn irrespective
of whether my knowledge likes it or not) is true only in the absence of
an opposite object (say absence of water in the case of fire).
========
Letter No: 3:104

Baba! I myself being the cause of my happiness-distress, bondage-

agony, get rid of ego by any means. There is no other way out. Since ‘I’
in me arises from I-like objects, and my actions and behaviors have
filled me with ego, unless I understand ‘You’ by getting rid of my ‘I’ like
activities, neither can ‘I’ be done away with, nor is it possible. The ‘I’
that I understand being ego-like cannot by no means be like ‘You’. This
becomes a great obstacle, because I always wish to become the ‘I’ of
‘my’ liking, not the ‘I’ of ‘your’ liking. When I realize this, I get terribly
agitated.
Only when He, by any technique, joins me in my I-like activities and

induces me to make me ‘His’ that I can become like Him; otherwise,
there’s no other means; this is why, He first directs me to perform my-
like activities and makes me practice the truth of One in order to get rid
of my knowledge of ‘others’, but if I fail in this respect, He cannot, by
any means, make me like Him; in other words, if He does not attract me
to make me like Him, I’m left with no other means. When my attention
always remains confined to my nature-akin activities, the soul cannot at
all experience His attraction; this is why, at times, I lose hope and get
agitated.
I feel that I should stop meditating ‘Bisu-Nagen’ and relax; but when it
comes to my mind that if I leave them, tremendous material force will
cast them to an unknown destination and they may get derailed. I again
start meditating ‘Bisu-Nagen’ ‘Bisu-Nagen’. Even then Bisu and Nagen
have no faith that they’ll row across. Had I experienced such a pull, I
would, with all jubilation, shout aloud and declare ‘Nothing can now
obstruct me. I shall row across!’ Alas! Circumstances make people
experience even Guru-grace as ungracious! Why will anyone take the
name ‘Guru’, because when one takes this name, he is deprived of all
material happiness? Even if not materially deprived, there’s not an iota
of doubt that they’ll not experience nature-akin happiness.
Today one question arose in my mind: ‘What should I do to make you

happy?’ Only after I do what you ask me to do shall I perform the final
rites of my yagna (offering to the fire god). You may tell, ‘Take away my
ego’! But my property is such that I cannot torment anyone; if I use
force, your heart will burst open and you’ll scream, say if old age or
disease incapacitates any organ of a body and cannot be used as
desired, such incapability is experienced to be as painful as if bitten by
thousands of scorpions. Hence, is there any doubt that if I pull out your
samskaars by force, it’ll be very painful? You may say, ‘Take away my
samskaars by force’! If I uproot your samskaars by force, It’ll not be a
crime if I make you bypass your samskaars, and will not disturb the
world, but since the whole world is within your knowledge and the
entire world is inter-related, it will eliminate samskaars of all;
therefore, if someone force to separate me from this world, the whole
world will get pulled with it. On many occasions, I’ve tested this by
giving a pull, but find that either the whole world gets pulled, or
because you are so closely bonded with this world, only a small
portion of ego will get torn and come into my hand, but cannot
separate you entirely from your ego.
Seeing no other means, I stay among you and try to weaken the world-
encompassing roots of your ego; slowly and stealthily, I’ll use a
technique to bundle up all those roots and then give a pull. But you
cannot tolerate even this, and want to uproot me from your heart!
What then is my option? You’ll throw me out the moment your ego
arises! Since I find no place within you, I keep on roaming outside of
you, and wait for the opportune time for your ego to weaken, and then
only shall try to enter within you and give a pull.
In sum, either make place for Me, or slowly and gradually curl up your
ego by yourself; if you can’t do this, stop wailing, ‘Save me’, ‘Save me’
‘Make me yours’. Let us mend our own ways. This is what I think is
proper.
========
Letter No: 3:105

I got your letter.
It’s my desire that you pay full attention and concentrate on your
studies; nothing but this is what your Guru likes. Your illusions are
making you dislike your studies. I’m not asking my children to do
anything more than to abstain from committing theft and mischief.
When one speaks and discusses non-world matters, yet act world-like,
it is hypocrisy! When your actions are ‘just’, what can be the harm if
you satisfy material desires? I don’t see why you should get impatient
or agitated about this. I’m ready to accept all other things except these
three (committing (theft, mischief and hypocrisy) which the world
hates. If something keeps worrying you, what can I do? At present,
carry on with your studies. Nothing but this is what your Guru likes.
Bear in mind that if you don’t do this, you’ll become non-loving to Guru.
Until your exams are over, refrain from giving any religious advice; for
you, studying itself is giving religious advice. ‘Moksha Moolang Guru-
Kripa’. If you don’t do what Guru likes, it’s impossible for Guru to
bestow His grace on you.
=========
LetterNo: 3:106
I always believed, ‘None other than Guru is my asset; Guru is the object
of my thought, it is Guru who deserves to be thought, and everything is
for Guru’. Now only I can realize that if I think or do anything that is not
Guru, it’s not possible to remain in Guru. The goal of Guru is Bisha; if I
don’t take Bisa to be a form of Guru, or a manifestation of Guru-form,
I’ll be lost; in other words, when I say ‘Bisa’, it being different from
‘Guru’, kriya in me will then change and make me understand an entity
different from Guru, that is, when my knowledge gets changed, I’ll see
Guru differently, whereby different feelings will make me behave
differently; after some time, I’ll find that everything of mine has totally
changed; joys-sorrows, happiness-distress will enter in me and I shall
become what I was. All that corresponds to my knowledge will then
arise; stomach problem, measles, infection, laughing, crying, dancing,
singing and all such things; yet my unthinkable attachment will make
me believe, ‘You’re doing this for Guru’, ‘You’re dying for Guru’
‘Everything that you’re doing is only for Guru’. That I am unaware of
being derailed in a different way is tremendous obstacle!
My God! What a danger! My attachment is not allowing me to

understand wrong as ‘wrong’; rather is making me understand as right.
If everything that I do is for the sake of Guru, why do feelings of vice-
virtue appear in me? Why do I experience joys and sorrows? Yet I
believe, ‘I’m doing everything only for Guru’s sake’! This is a terrible
gap! It’s difficult to escape the clutches of attachment, because if I
leave aside my work, my attachment makes me fear, “I’m abandoning
Guru’s work”. What then am I to do? How can I bridge this gap?
Sometimes I think that as long as there is body-awareness, it’s not

possible to think, ‘Guru is getting done’ or ‘I am doing for Guru’s sake’;
but it then comes to my mind, ‘Can there be anything akin to ‘Guru-is-
doing’ or ‘I-am-merely-a-doer’ in the absence of body-awareness?
Again it strikes my mind that since Guru is root cause of all cause-effect
of this world, none other than Guru is getting it done; the ego in me
that ‘I am doing’ is wrong. Even by this measure, can I suffer or enjoy?
How then can I imbibe in me the feeling, ‘Whatever I do is only for the
Guru’s sake, and ensure that ego does not surface? The answer is: Only
when I think of ‘Guru’ at all times and keep ‘Guru’ in memory can ego
and feelings of happiness-distress not arise; in other words, this is
possible only for those in whom Guru-thoughts arise automatically with
a reaction. Whatever we do has elements of attaining happiness and
fame lying dormant in us, and not even for a moment can our heart set
these aside; therefore, only when Guru can similarly become our
worshipped God, then only can one become danger-free. Until Guru
becomes the mool-mantra of one’s heart, the statement, ‘Whatever I
do is only for Guru’s sake’ is a statement merely for the sake of making
a statement; rather there’ll be dangerous at every step.
In sum, the cause of all worldly sorrows is insincerity. There is never

anything non-Self in Self, because Self or Guru that one understands
corresponds to the form of their own knowledge. When this form does
not correspond to Guru-understanding but is like own form, the
understanding, ‘Guru is causing all things to be done’ will definitely be
wrong and cause agony at every step.
After long I now understand, ‘I have not understood Guru, nor does my
heart hope that I’ll ever understand’. My corrupted understanding that
understands Guru takes this as correct. Is then there any hope to
understand true Self? If an iota of ‘understanding’ remains in me, I
cannot understand Guru; as long as there is any understanding, none
should illusively believe that they understand Guru.
=========
Letter No: 3:107

Neither this creation, nor the knowledge of creation, is the state of true
Self or Brahm, because this state is free of any evolution-destruction.
Wherever there is evolution-destruction, the state of true Self goes

amiss. Knowledge that one conceives, or the joys-sorrows that one
experience corresponds to their respective state imply that when a
particular state is absent, its corresponding knowledge and joys-
sorrows is not experienced; this explains why, the state of Brahm or
Guru is neither a part of our knowledge nor is this state experienced.
It’s impossible, by any means, to get attached to Guru or Brahm, or for
the desire to attain the state of Guru or Brahm to arise.
On the other hand, we observe that in the absence of the state of true
Self, the state in which living beings get born becomes, for them, their
state of true Self, and by taking this as correct, they like to dwell
therein; say none likes to embrace death. It is further observed that
everything corresponds to perceptions of sound-touch-sight-taste-
smell, and habits and activities differ with a difference in the state in
which one is born, yet two activities of food and sex are invariably the
same in all living beings.
From this we can understand that in order to replenish the decay
arising from getting separated from the essence of Brahm, or in the
absence of this state, the desire in living beings to get connected with
this essence arises; therefore, as long as living beings or creation do not
attain the state of Brahm, the desire to re-connect with true Self to
replenish decay will persist. For no reason other than to re-connect
with Brahm do living beings keep on striving, and this manifests in
various forms of seeing, hearing, smelling, tasting, touching and the
like. The copulation of male-female is one such form of touch;
therefore, when human beings, the prime amongst all living species
connect with Guru, they do not desire to get connected with anything
else; but when not so connected, the desire to connect with true Self
arises. Being ignorant of the Object with which they want to connect,
living beings desire to connect with external objects; this explains why,
at the climax of body-awareness, when there’s intense desire for male-
female copulation, one is forced to copulate, and relaxes thereafter. In
real terms, the kriya of copulation thrusts one into their most intense
state of motion and totally negates Brahm-jnan.
In practice, the state of copulation thrusts me to the lowest point of

kriya or motion; because, it is kriya or motion that separates me from
true Self, and thereby land in my most vitiated state whereby Brahm-
jnan gets totally negated. When kriya is intense, Brahm-gnan goes
amiss, and causes material knowledge to intensify whereby one gets
engrossed only in the material, and anything beyond present
knowledge does not even arise; that is, living beings drown in deep
illusion and keep on travelling infinitely in infinite sates. But when
Brahm-jnan is intense and one comes closer to Brahm, their desire to
connect with anything else gets negated whreby feelings of wants
diminish gradually. It is only when one realizes that all their wants are
illusions can they move towards Brahm.
The moment one enters the state of motion, they’ll invariably get
trapped in illusions; since nothing but motion causes illusions, illusions
intensify in the state of intense motion. If we analyze the Rishi-age,
we’ll observe that wants of the visible world got reduced in proportion
to Guru-jnan. In sum; whatever reduces motion in living beings causes
knowledge of true Self to manifest, and what increases motion
diminishes it.
Knowledge of the solar world surfaces only in the state of motion, that
is, motion causes the solar world to come in our awareness; in the
absence of motion, neither is there any such awareness, nor its
corresponding kriyas. As all understandings are products of kriya,
differences arising from understanding cause kriya-differences to arise;
therefore, the more you become non-understanding, the better it is!
The subject matter of knowledge will definitely correspond to the kriya

of objects, or the kriya that caused those objects to manifest, because
only when objects give birth to kriya do understandings or feelings
arise; this is why, English philosophers have enunciated, ‘With a change
in vibration, there’s a change in knowledge and in attachment-
detachment, vice-virtue and such other feelings’. Other than because
of knowledge-difference, how will understanding experience any
difference?
Categorized knowledge is what causes differences in feelings or

knowledge, and is at the root of duality and of happiness-distress. It is
knowledge that gets rid of categorized knowledge that can lead to the
duality-free and Singular understanding. Baba! This is why I advise you,
‘Understand none but Guru’. When you understand none but Guru,
then only will awareness dawn in you that you are a small entity and
make you experience your inner state of true Self.
If you do not do kriya (sadhana) to negate kriya, but continue following
the dictates of your kriya, then kriya can only increase; the clear proof
is that desire for objects have not diminished with their consumption,
but rather increased. If the kriya of an object corresponding to its kriya-
base and knowledge is not done away with, then that kriya cannot
dissipate; therefore, if your body does not have Guru-kriya which is
near to Brahm, but remains connected with object-kriya that is at a
distance, you’ll definitely remain distanced from Brahm.
Only when you pass your M.A. examinations, I shall open my heart and
tell you what needs to be told. I shall tell this to you when my five
senses through which other kriyas enter into me does not have the
knowledge of any object other than Guru. I shall not deviate from this.
If you keep kriya-based objects near your five senses, it’s impossible to
attain Guru-jnan; because, under no circumstance can any object set
aside its property in order to embrace a different property. Since there
is kriya even while babbling, I shall try to explain to you how living
beings can understand Guru by setting aside all their babblings. This is
my last say.
========
Letter No: 3:108

What is the use of giving advice?
Firstly: Knowledge being kriya-based, none can understand anything

that is opposite to their kriya. Secondly: When an object (say Guru’s
advice) which is opposite to one’s kriya comes into contact with
anyone, they’ll understand this advice as ‘opposite’, because generated
kriya generating there from will then be temporarily absent; but when
they come into contact with objects corresponding to own kriya (wife,
son, daughter, wealth and the like), knowledge corresponding to their
own samskaars will intensify and Guru-advice will be forgotten;
therefore, always maintain a distance from all your samskaar
generating objects and do vichars about advice given by Guru, or
always stay in the association of Guru and do vichar about Guru’s
advice; other than these methods, any advice cannot be effective.
Samskaars of past ages and births are wrong, yet we firmly take them
as correct. The belief of the ‘Correct’ to be incorrect is so firmly
ingrained in us that, even by mistake, we do not understand ‘Correct’ as
correct; say, though we always see the destruction of body, yet even
for a moment, we never think of its destruction, rather act as if it is
permanent and endlessly keep on thinking, “I shall do this-that in this
world of mine” and so on. When we introspect for a moment, we’ll find
that the root cause that makes us think in this manner is that our
knowledge is always engrossed only in the ‘present’ and not in the
‘present-past-future consequences’ thereof. When our mind thinks of
the past-future-present consequences, we’ll undoubtedly view the
world differently (thinking of the ‘consequences’ of past-future-
present is different from repentance or regret for past failures or
building castles in the air in future; this is why it has been advised
elsewhere to dwell only in the present). If I’m aware that I shall have to
abandon my house and land at any moment, I cannot then get attached
to that house. If we think a bit, it will dawn in our knowledge that
nothing but illusory knowledge is goading us to strike a relationship
with, and get attached to temporal objects; say when we visit the
house of any person as a guest, we only develop a temporary
relationship with that house, but neither do thoughts of it being good-
bad arise in us, nor does that house cause our attachment to differ.
Attachment towards persons or objects differ in accord with those

persons or things that make the body happy or distressed. Body is an
object that’ll perish at any time, yet one forgets this truth and embrace
objects on the assumption that these will provide body happiness. I
may explain to you as much as I like, but your earlier samskaars will
make you understand that I am wrong. Change in kriya that caused the
belief I-am-body to get firmly ingrained in you is always making your
mind seek the kriya that matches your body-kriya. There are two
medicines for curing this body-awareness disease. (1) Forget your body
and direct your thoughts to the body of Guru and (2) bring about
reduction in body-kriya. Besides these, always think of the temporal
nature of body.
If you do not follow these specified methods prescribed by those Rishis,

but continue to listen to other advice, you’ll understand only according
to your nature, whereby diverse feelings will arise. I’ve received a letter
written by Sri Babu Tarakishore Chowdhury. He wants to come to the
Ashram, but is not materializing for want of time. Go and meet him on
any day. Tell him that I shall be pleased if he comes. I know his Guru
very well. When he comes, he’ll come to know from me the immense
power of his Guru. Unless one is fully detached, none can understand a
great person.
=======
Letter No: 3:109

It is body-awareness that makes me do everything, and will continue to

do so; therefore, in the absence of body-awareness, neither does the
soul require anything non-soul, nor does it become crazy to accumulate
wealth, land, building, estate, farmhouse and the like. Everything that
we do, or want in this world, has a form or shape from which the
knowledge of forms manifests, but when the realization dawns in me
that I-am-not-a-body, then true Self being formless, I shall not require
any form-based object. The soul, through body, looks for form-based
objects only because knowledge of ‘forms’ is in knowledge.
This is why a Guru with a ‘form’ is required. One should get attracted to
a form-based Guru for two reasons: one is to make my body happy, and
the other is to free my knowledge from all forms to experience that
formless Object. It’s difficult to specify why one gets attracted to Guru
only temporarily, but the fact is, if anyone, by any means, can get rid of
all other thoughts and concentrate on a body-form whose knowledge is
form-free, then form-free knowledge will definitely manifest. If we
analyze this, we’ll observe that when we set aside all other thoughts
and get engrossed in any particular thing (say trying to solve a puzzle)
and our knowledge becomes one-pointed, we then have a single
knowledge only; when my knowledge become singular, neither is there
any object other than Brahm, nor is there any form. Only because I
have a form or shape, my relative form-based knowledge believes that
others also have a ‘form’; but when I cease to have any knowledge of
form or shape, my form-free knowledge will not relate to any other
form, whereby knowledge of all forms will dissipate and I shall
understand only One. If you want to free your knowledge of all forms
by using a form, get rid of all feelings of form-related happiness-
distress; otherwise, it’s not possible. Only when there is body-related
happiness-distress does the knowledge of ‘forms’ appear, and relative
to form-based knowledge, I feel that Guru also has a form. In your
present state, it’s impossible for you to attain the formless non-dual
state.
‘Object power supersedes knowledge power’ (irrespective whether my
knowledge likes it or not, the object fire will burn anything that it
comes in contact with) explains how staying in the association of Guru
for long period of time will cause body-awareness to dissolve. Even
then it’s essential to discard all thoughts except those of my body and
the body of Guru; because when any other body is thought of, kriya
corresponding to those bodies will arise and feelings of duality will
intensify. Since body-samskaars are in me since long past, and I’ve
become body-samskaar based, the owner of my body, that is true Self,
is incapable to renounce these (body) properties to embrace any
different property (of true Self). However, when one does not devote
time, or does not think of any other body-form, there remains some
hope; but if any other person or body is thought of, and when that
person or body always happen to think of Guru, then the extent of
harm is minimized.
Loving an object that Guru loves causes Guru-thoughts to arise. When
Guru-thoughts make you Guru, is then there any doubt all around the
world will adore you and you will experience the climax of happiness?
==========
Letter No: 3:110

How ominous is the image of this present age unfolding!
I explain so many things, yet none wants to understand. None discusses

anything but the material, and what anyone sells in shops is nothing but
the material; attitudes and behaviors are also material-oriented; rather
the slightest inkling of Guru or Brahm is missing in any person or object.
How can then material-prone living beings become free? By day and by
night, I pass my time by thinking of these.
It always strikes my mind that only when Guru’s cosmic eyes become
the only goal of living beings similar to Arjun’s only goal of the bird’s
eye can they forget all other goals; otherwise, there’s no means to
penetrate dwidal. The moment thoughts are directed towards anything
other than Guru, the wrong will obviously become right. The point at
the dwidal is the point where one should fix their attention for the
hangsa-oar is there to stabilize the mind; there’s no means other than
this. Unless body-kriya diminishes, body-awareness will not diminish,
and when body-awareness does not diminish, Guru will not manifest in
their heart; if Guru does not manifest, neither can the world be looked
upon as an illusion, nor will body-akin kriya diminish; rather one will
have to surrender to the body-pirates in the form of greed and sex.
Those who understand the world as illusion, and are able to generate
feelings of renunciation, have no reason to fear; but when sickness,
sorrows or poverty cause a temporary spurt of renunciation and one
seek Guru when material-samskaars are not destroyed, they’ll view
Guru to be a materialist, and by mistaking material poison to be nectar,
will undoubtedly consume the material and get derailed. As long as one
desires the material, it is better that they do not stay in association with
Guru, but duty-bound, continue doing the formless ‘Guru-Guru’ sound.
Those who view Gopal as Guru should increase their attraction towards
Gopal by reducing their attraction towards every other thing so that no
thought other than Gopal occupies their mind. It is advisable that
persons of the lowest rung view and intensify Gopal-feelings instead of
intensifying Guru-feeling; if material feelings arise while there are
Gopal-feelings, even this becomes poisonous. Scriptures prescribed
three different methods for the three (good, mediocre and low)
categories of persons, but irrespective of any category, all should bring
about a reduction in their kriya, because unless kriya is reduced, it’s
impossible to remain stable.
The person whose heart has once experienced true Self need not fear
of being derailed, because derailment is possible only as long as one
has not experienced the state of true Self or Guru; therefore, the more
you avoid material thoughts, the better it is.
Human beings have come to the present state oOnly after acquiring
samskaar-like body in different births one after the other from the long
past four ages of Satya, Treta, Dwapar and Kali; therefore, in one sense,
it’s impossible for the knowledge of human beings to forget their
earlier body-samskaars. Since nothing beyond body comes into the
knowledge of human beings, the moment anyone hears ‘Guru’, they
take this to be an illusion, because anything opposite to one’s
samskaar-gnan will only be taken as wrong! The medicine that can
eradicate wrong knowledge is staying in the association with
enlightened persons, but if one associates with illusive-objects, it’ll only
cause illusions; because, nothing but the knowledge of this visible world
has deranged us. If you do not free your knowledge of the visible world,
and do not stay in the association of non-illusive persons, your desire
for becoming illusion-free can only be futile.
At times, you may think, ‘I’ll think of Guru as well as other objects’.
Think a bit. You’ll realize that such type of Guru-thoughts coupled with
thoughts of other objects cannot, by any means, help you to get
attracted to a samskaar-free object, because it’s impossible for
thoughts to override those samskaars of your past births; this is why, I
always tell and write to you to abstain from directing your thoughts
onto anything other than Guru, or else, nothing fruitful can result.
On many occasions, it may come to your mind that Guru-jnan will

manifest if I forcefully reduce kriya of my kriya-related knowledge. Even
this is wrong, because as long as there’s the knowledge of ‘other
things’, kriya cannot yield kriya-akin result (emerging from sadhana);
since every object has corresponding kriya, the moment any object
comes into knowledge, its corresponding kriya will definitely arise.
Since habitual samskaars obstruct renouncing objects, those Aryan
Rishis advised that it is one’s foremost duty to reminisce on the ‘past-
and-future’ consequences of present activities by which feelings of
renunciation will undoubtedly arise automatically. In my opinion,
human beings should, duty-bound, embrace all the three means (1)
Mool-mantra (2) Guru-thoughts and (3) becoming aware of the past,
present and future consequences of all objects. Other than by these
means, it’s impossible for human beings to row across. You should also
think of the past, present and future of your body; otherwise, by no
means, can the quest to locate the ‘Rower’ to row you across kindle in
you.
I earnestly desire that you refrain from speaking anything other than
what is required for your studies. Remain content with whatever that’s
required for the upkeep of your body. I’m fine. Don’t be concerned for
me.
==========
Letter No: 3:111

Since long I had desired to make you understand by ‘explaining’. By no

means is this desire to explain subsiding.
When I search, I find that everything that I call ‘my’ is illusion. My birth
is the result of copulation of my father-mother as husband-wife is also
an illusory belief. I being samskaar-based, everything of mine is illusion;
therefore, nothing but samskaar-based thoughts can manifest in my
understanding through my senses, and whatever I understand, judge,
decide, hear, or see by my eyes, and all my feelings are illusive, and will
continue to be so. However, when I don’t let my senses perceive any
illusive object, and always keep my thoughts directed toward Guru-
ghaat, and refrain from thinking of any other object, then it’s possible
to become illusion-free; other than by these method, one cannot
become illusion-free. When my properties as well as my cause-effects
remain illusory, it’s then possible for my decisions or thoughts to be
correct. No thought other than Guru-thought is illusion-free; therefore,
other than by negating thoughts of all other things, and remaining
engrossed only in Guru-thoughts, none can hope to row across. In sum,
other than by thinking of Guru, becoming attached to Guru, engrossing
in Guru-thoughts, viewing Guru-form and doing Guru-Guru, there’s
nothing else for me to do.
If I do anything which separates me from Guru, I shall get derailed.

Illusions being at the root of my wants, desires and all such things, as
long as illusory wants and desires are in me, it’s impossible for me to
shun other goals; this is precisely why, it’s most essential to meditate
on Mool-Mantra. Since everything being kriya-based, it is only by doing
kriya that it’s possible to keep thoughts centered on Guru-thoughts.
Until the time is ripe to do kriya in order to remain in Guru, it’s
impossible to experience Brahm-Swaroop or Truth.
Tarak (Roy Bahadur Tarak Chandra Dasgupta, Judge and disciple of

Guru Purnananda) has successfully completed his hom (offerings to fire
for any purpose). This hom has kindled such fire in me that I cannot rest
unless I offer myself to Guru, but you two are obstructing me. I can’t
sleep the whole night, because when I close my eyes, I start dreaming.
I’ve reposed my faith on so many in so many instances, but all have
cheated me. I fear that you may also cheat me. You may even ask me to
leave! What will then happen to me? When all in this world are
concerned for their own selves, and none for others, is not my belief
that you’re concerned for me wrong? None beside Ma (Rajkumari)
loved me more than she loved her own self. I don’t think that any other
person can love me to that extent. By day and by night, my hope baffles
me, but I’m still pinning my hope on you; this is why, I’m taking a break
from thinking of true Self.
Pay full attention to your studies. I don’t mind if you cheat me, but I’ll
be concerned that you get cheated by me in any way. If certain hurdles
obstruct you from fulfilling any material desire, then remember that it
is for my sake that you have been so cheated and deceived.
At present, properties of human beings are so low that That object is
reduced to a mere word. In practice, I find nothing but selfishness.
=========
Letter No: 3:112

Since kriya-related knowledge drives human beings to act, they’re not

even aware that their knowledge is getting changed with a change in
kriya. By no means has anyone realized their own mistakes, rather
continue to act according to its dictates. Only when one’s kriya-based
knowledge realizes the fallacy of kriya-related actions will they
understand that their earlier or later actions are wrong. Knowledge of
human beings corresponds to kriya; therefore, as long as there is kriya,
it’s impossible to understand what they should really do. or not do;
rather all will continue to act as prompted by their kriya-related
knowledge. With a change in kriya-based knowledge, different actions
performed at different times are viewed differently as ‘good’ or ‘bad’;
therefore, if you continue to understand with your understanding,
you’ll always be mistaken. Your understanding of the ‘Correct’ will then
get negated. When you understand by your understanding, always be
alert whether you’re near or far from Guru-ghaat, or in gross sense,
whether you’re near Bhagvad-bhakt (devotee) as described in the
Bhagvad. Besides this, there’s no other means.
Pronouncing the sound ‘Guru’ negates world-knowledge; this is why,

various accusations surrounding the word ‘Guru’ has arisen in the
present age. The cause of world-knowledge is ‘Hum’, but when there’s
only U-kaar, ‘Ha’ gets negated, and when ‘Ha’ gets negated, world
knowledge gets negated. This is specifically why Rishis said “When food
and sex of the state between A-Ha are gotten rid of, why at all do you
then require this world?”
Ask Ma to practice sadhana sincerely at a specified time, and let me
know that specific time. Alternately, I can specify a time, and if Ma
sincerely does Guru-Beej and Mool-Mantra for some time at that
specified hour, some power can be transmitted.
========
Letter No: 3:113

If the assertion of Vedanta is correct, ‘Infinite states of Brahm manifest

as world’, then all you decide can only be correct; because, when I’m
unable to know true Self, whatever my mind or intelligence imagines is
for me correct; this is why, with a change in kriya, kalpanas of human
beings become infinitely different at infinite times. If you want to
answer any question, or decide what is good-bad or vice-virtue of
anything, or any activity, it’s better to decide on the basis of change in
your kriya by finding which activity brings you near to U-kaar ghaat,
and which causes you to drift away. Only that which takes you ‘near’ to
Guru-ghaat is correct. In any vast ocean, the Pole-star helps sailors to
establish their position and navigate their vessel; similarly, if one always
proceeds by fixing his mind on nothing but the Pole-star of U-kaar
ghaat in the body, they’ll not get lost in illusions. If necessary, do Guru-
Beej for some time, and remain still. If you decide after this, it cannot
be wrong.
Baba! I yell ‘Baba’, ‘Baba’ from the core of my heart, but this does not
even reach your ears. If my yelling does reach your ears, then come to
this Ashram for once in order to understand my hapless condition.
========
Letter No: 3:114

I heard the Upanishads from my Guru when I stayed with him for long
five years; the gist thereof is: ‘The final goal of human beings is Guru-
thoughts’. The state of A-U-M manifests only when M-kaar splits, and
when theis state of A-U-M splits further, then only world-illusions
manifest; in other words, Brahm illusively manifests as ‘world’. One
cannot reach the state of AUM without crossing Guru-ghaat. While in a
categorized state, other than by employing the sound ‘Guru’, none can
by any means cross U-kaar ghaat. Guru-Beej bundles up all energies
and makes one cross the E-kaar ghaat to reach the ghaat of U-kaar, but
unless one crosses Guru-ghaat, the state of AUM cannot be attained.
Pranav (AUM) sound occurs when the first syllable of the Mool-Mantra
is pronounced, but this can happen only when U-kaar ghaat is crossed;
in all states, it’s essential to cross the U-kaar ghaat.
Irrespective when maya or illusions make living beings illusive, or when

energy or kriya helps one attain the state of Brahmanand ( bliss
experienced on attaining true Self), it is Ma-kaar that splits and
manifests as U-kaar which then splits into A-kaar from which form-
based world manifests in knowledge and gives rise to ego. When one is
born with knowledge other than of true Self, illusive knowledge causes
ego and makes it impossible for this ‘I’ to realize its own illusions. The
one and only practical means is to sincerely follow the path laid down
by enlightened persons. The impossibility of understanding Brahm by
an attachment-riddled understanding is like the axiomatic impossibility
of a blind person to travel around the world without any assistance; as
such, there’s no way out other than following the path laid down by
Gurus. However, if one does not follow any other path, but only follow
their Guru, then also the state of Brahm can be attained; in other
words, one can gain Guru-jnan also by thinking of Guru-form, by
thinking of activities of Guru, by desiring Guru-grace, and by staying in
the company of Guru. Everything of Guru is ‘Guru’. His form is Guru, His
activities are Guru. His name is Guru. Where there are Guru-thoughts,
nothing is lacking.
I’ve told you on many occasions, ‘Free yourself from doing vichars
about any vice-virtue, and concentrate only on Guru’. Only then you’ll
be able to understand illusions to be ‘illusion’. By day and by night,
living beings are moving around this world in their own way without
realizing their mistake. Only when thoughts are directed towards Guru
can wrong come to light. At the root of all illusions are the senses; in
other words, it is through the senses that I experience ‘I’ and everything
related to ‘I’; therefore, at no time will I realize my activities to be
illusory. Only when I reach the U-kaar ghaat of Hum is the visible world
proved wrong, that is, illusions are understood as ‘illusion’ only while
having Guru-thoughts.
Quite often I feel that you’re impatient to see me depart earlier and bid
me farewell; otherwise, what makes you think that I shall complete
narrating all the vichars of Yoga-Upanishad within few months of the
completion of your exams? Baba! I’ve a strong yearning to depart from
the world only after I experience that Bisu has experienced Brahm-jnan
of the world-beyond. Write to me if you have any doubt.
I shall be writing to you the gist of all Yoga-Upanishad vichars that I give
each day.
==========

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PATRAVALI PART 3

Letter No: 3:1

Only upon assuming a body-form did the sense-based soul understand

When I discussed with you matters of Soul in Guwahati, I don’t think

If we accept that the soul was sense-based since infinity, we must

Since kriya of nature is present in my knowledge, or in my samskaars,

Philosophers accept that the soul cannot dwell on two objects

It’s not possible to know the essence of anything by means of language;

Letter No: 3:3

The moment my sense-knowledge tries to trace the essence of dual

Letter No: 3:4

I experience a dearth of happiness, but unless my knowledge has the

This explains why, while formulating the technique of nurturing Guru-

Letter No. 3:5

When I don’t imagine about any person, I don’t experience happiness-

Body and kalpanas undergo a change with a change in the state of

Letter No: 3:6

Present sense-knowledge understands that future is bleak, yet I don’t

When everything of this world of my present knowledge is changeable,

Letter No: 3:7

Is present knowledge not the product of sense-knowledge? Why should

Nothing comes into awareness unless perceived by the senses, yet we

As long as human beings do not realize kalpanas as ‘kalpana’,

Letter No: 3:8

Take me to the shore, Dayal

He’s unlike that boatman

My oars are six in number

When my egoistic knowledge understands Guru, I view Guru in the

Does Guru change in the state of distress, or in the state of comfort?

Letter No: 3:9

I get agitated when it comes to my mind, ‘My time is slowly and

On the other hand, body-awareness will remain as long as attraction-

We observe that we are never content with sense-knowledge, and nor

Letter No: 3:11

When Knowledge or Self or Soul took a body-form, it forgot its earlier

If we do vichar whether the state of Self is the essence of Soul, or those

People at present boast that kalpanas help in development. This can

Secondly: present knowledge clearly understands that knowledge of

Letter No: 3:12

As long as samskaars of body-awareness remain stable, it’s impossible

On the other hand, renunciation is not possible other than in the

Letter No: 3:13

Present understanding of my imaginative state has an understanding of

When any correct is witnessed by two witnesses in comparison to a

My mind is also telling me that kalpanas have not at all helped me to

This is why; kalpanas cause infinite liberation as well as infinite

Letter No: 3:14

‘Categories’ that we understand, or what we term as ‘categories’

That knowledge has become illusive because of understanding

Knowledge may take all care and effort to understand sense-objects,

Letter No: 3:15

The manner in which my five senses bring about a change and

The reality of vice-virtue has become so open-ended that even

Is it possible to imagine vice-virtue or heaven-hell if you do not hold on

When sense-perception makes us assume different forms, one form

Do vichar about this. Realize kalpanas as ‘kalpana’. Have faith in Guru-

Letter No: 3:16

I understand, act and decide my right-wrong by my present