Q.: Swamiji, what is Sampra-Jnana and Asampra-Jnana?

Ans.: Sampra-Jnana is that branch of Knowledge which can be categorised as having miraculous powers (Siddhis). The 'Siddhis' are very powerful. Broadly speaking, there are eight main Siddhis.Each main Siddhi is further divided by its eight more sub-Siddhis. Hence the total sub-Siddhis are 64. But you need not require any more detail about it. Sampra-jnana, thus, in brief can be called knowledge of a particular subject under some limitations. It is a realm of intellect.


It is quite opposite to the above. The intellect loses itself completely. It surrenders even its subtle form. At such a stage, there remains no scope for any addition of the new 'sanskaras'. There is an end of the reincarnation and there is no question of falling in cycle of births & deaths.

The question is that who is impressed by Siddhis? Those to whom the Siddhis impress and who is in need of the Siddhis. We should not be tempted by acquiring any Siddhi and should never stop at this stageonly. Otherwise, we will remain in darkness. In case, we lose our connection with the world in terms of give and take and form a habit to stay in our natural flow of consciousness, then there is no need of any Siddhi.

Our motive is not to condemn this way of meditation. It is not so easy to achieve Siddhi. The mind requires the high state of concentration, but we must think that under what circumstances and for what purpose, we are after Siddhis. If we seek them for our fame and for worldly objects, it is selfishness. Then the real motive of meditation is defeated.

Q.: Swamiji, how can we achieve consciousness in meditation?

Ans.: We are to practise in our day to day life. No special technique is required for this. By doing continuous efforts, the intellect will automatically lose its pride and egoistic attitude. Application of this formula of differentiation, will clarify different stages of meditation, because no negative or bad sanskar can exist woithout the Eternal force at the base of it.

At the last stage of pure consciousness, there is no scope of any negative/bad thought/sanskaras to return or to regroup. Because they are completely transformed already, by way of differentiation (application of the formula of differentiation in accordance with the theory of all Pervasiveness, only one Eternal Force or only presence of the We feeling). Would there be anything positive or negative in pure consciousness? No, only five minutes' duration of pure consciousness is sufficient for our whole life. Once it is practised, understood, and realized, it never departs. It is a matter of understanding only.

Q.: Swamiji, please tell us the way for practice of consciousness.

Ans.: There are many ways of practice, such as,


Ahimsa - not to injure the feeling of anyone through mind, language or action;

Truth - to speak truth through language, feelings and action;

Astey - desire to attain others holdings through unrightful actions and feelings

Brahmcharya - complete renunciation of the pleasures of two sex Indrians (organs);

Aprigrah - renunciation of all comforts and capital gains for self.

Niyam:- They are five in number as per Patanjaly Yog Darshan i.e.

Shouch - Inward and outward cleanliness of body;

Santosh - contentment;

Tapa - meditation;

Svadhya - self;

Surrender to God.

But these are not the only ways for practice. We can even practise by repeating Ram Ram. It depends upon our devotion with the particular Name, we meditate. When we become used to our concentration, stay in this process and practice for a longer period, it gradually leads us in perceiving the truth.

The thing we are searching at other places is very much lying in the room where we are living. But out of ignorance, we do not look in our own room attentively. Why are we searching out in the rooms of other people? Have we lost our consciousness in other's house/place or in other's body? No, it is lost in our own body. It is very much hidden in our body. But, we are not searching it there, our search is somewhere else. That is the reason of our day-to-day ignorance.

Our longing for consciousness depends upon the stability of our mind. In case our mind is stable, that is, free from temptation and ill-will, we will, sooner or later, be in a position to find it. We will find it within only and not anywhere else. He is not outside. He is not beyond our reach. We have a very close link with Him. He is always with us. But the way and the place of our search is wrong.

Raising his finger, His Holiness pointed that the action of raising his finger is not visible here only, but it can be seen in the whole world and that too, at the same moment at all places. This can only be understood after achieving the state of cosmic consciousness. Constant contemplation is needed. Differentiate between the obstacles. Temptation of the intellect interferes. It reigns the 'Buddhi'. Under such circumstances, we should be cautious and try to understand the foundation of ' false' appearance of temptations.

Dwelling upon the theme of the omnipresence of the movement of the finger, Swamiji says that the breathing which we inhale and exhale expands in the whole universe. How much time it takes? No time. It happens, instantly. This is a very subtle process. It becomes omnipresent at a time, in the whole universe.

With further self-analysis and spiritual research of this body, we can have astounding and endless strange experiences of consciousness. We still can get it from within and never from outside.

According to the law of nature, what we get, is always quite proportionate to the quantum of hard work we put in thejob of our spritual research. In the past too, only those got it who made themselves capable of doing such spiritual research. He who did not prepare for this, he could not get anything. Thus, the man practising transcendental meditation has no other impulse. He remains determined. The only problem with us is that we do not give up our impulses while doing our meditation and these impulses block our way and we become unstable.

Q.: Swamiji, can we attain eternal knowledge?

Ans.: Eternal knowledge cannot be attained through 'Siddhis'. No doubt, Siddhi is also knowledge in itself, but it is not a final one. It is not our ultimate destination. Our target is to be free from all kind of thoughts and also our mind should be clean from all sorts of impurities. For this, we will have to make practice. We will become as much competent to watch the functioning of our body from inside, as much as, thoughtless and strong Will, we are able to create during our practice. Our firm stability of mind automatically makes us competent to watch the functioning of our body and mind as well. The working of the three Gunas becomes visible to us.

As we see, our body does not remain in the same state. It is the natural dharma (disposition) of our body that it goes on changing i.e. childhood, youth, old age and death. Those, who do not feel any attachment with the ever-changing stages of the body, are blessed with patience and boldness. They do not fear old age because they never get old. They are not afraid of death because they do not die. Only these people are the bravest and the most courageous in the real sense. Such persons remain relaxed and do not fall in the cycle of birth and death.

Q.: Swamiji, do we get knowledge from Akshra?

Ans.: God Himself is 'Akshra'. What does Akshra connote? It connotes "changeless". The world is changing, so the world is 'Kshara' by virtue of its change and the Akshra thus is Supreme. The entire phenomena are under change at every moment, but not the unmanifested form, 'Akshra', even in all creation. It does not change.

Q.: Swamiji, why is our mind unstable? Is it due to our past janama Sansakaras or due to our present Karmas - sin?

Ans.: It is unstable due to our Sanskaras. But this state of our mind is mostly due to our own unawareness and our own lethargic attitude (pramad) regarding consciousness. In case we put our efforts sincerely to remove the instability, the mind will certainly become stable.

According to the Vedantic philosophy, mind is just nothing. Explore, understand and differentiate. Think and see what is mind. Once we start contemplation, we will come to know that it has no existence. Nothing comes out of it. Absolutely nothing! It is all 'Chaitnaya.'

We feel instability when we do not try to understand the basis of our mind. The super-consciousness is the foundation of the mind and the intellect. But we do not turn to it and always remain unmindful of this stage. On the other hand, it is just a Kalpana which is not in existence even now.

Conversation at Kurukshetra

A brief conversation with His Holiness on the occasion of the Solar eclipse at Kurukshetra on Brahma Sarovar on March 17, 1988 ensued on various topics. The following is the substance:

Q.: Swamiji, what is mind?

Ans.: Mind is very strong otherwise, but it can be brought under subjugation with utmost care. We should be very cautious. It should be dealt with at the most subtle level. When our mind is in a state of instability, it is our rival at that time. Contrary to this, when Mind is stable, it is our friend. Nobody else is our friend or foe. Please remember that action without any sort of temptation is the real and right action. Our actions with expected goals reduce our joy of life. The non-fulfillment of our longings becomes the cause of our afflications.

When working or walking, our hands and feet do not have any expectations or longings of their own. It is our Mind that provides the direction. Mind has no longing or strength of its own. It acts on the order or with the energy of intellect. The power to the intellect is also delegated by the Real Self. Intellect too, has no existence of its own. Then who directs it? Eternal Being. Thus, intellect is subordinate to the Real Self. But unfortunately, intellect fails to remember this very fact.

In this way, all our bodily instruments i.e. hands, feet, eyes, ears, mouth work under the direction of mind. Similarly, mind works under the orders of intellect and intellect under the orders of Eternal Being. If we contemplate deeply, we will come to know that neither this body nor its five instruments of knowledge (eyes, ears, nose, tongue and skin) and five instruments of action (hands, feet, gudha, penis, mouth) have any temptation in their respective functions at their own accord. They operate as per the 'Sanskaras' present in the Intellect through Eternal Force. But by illusion, the intellect forgets to remember it and the mind becomes the doer. We need to clean and clean the dirt of our doubt, false pride, illusion and attachment. We must understand, realize and purify our intellect through regular practice.


1. Give up the quest for ascending a higher ladder of success and fear of going down. Stop thinking in terms of right and wrong. Give up the feeling of body consciousness. Make efforts to understand. Consistently remember and realize the Real Self. This is the only way for achieving stability of mind.

2. Whatever the present circumstances may be, whether your mind is stable or unstable, your efforts should be firm and try to understand and realize the changeless state of the Eternal Force that remains peaceful, blissful, everlasting, uninvolved and unaffected.

3. Whatever appears to be true to you all around or whatever you consider and look upon as your own, living or non-living, near and dear, it is not so. They are all fastly changing. The speed of change is alarming so you need not worry unnecessarily and avoid instability. You have even no right to intervene in the process of change, which goes on automatically.

4. Every event in the universe is taking place on its own. Similarly, every function, motion and commotion in your own body too happens automatically. Therefore, be careful and do not claim every activity with egoistic attitude (ahankar). Avoid creation of new 'Karmas', otherwise the resultant effects will bind you.

5. Human body, this world and the whole cosmos is a great illusion (Maya), but, contemplate, understand and realize i.e. based on Truth. Do this exercise.

6. Longing is not our true identity. Our true nature is to acquire complete emancipation and freedom from all impulses and to activate the state of our non-involvement in all activities without any temptation of success or fear of failure.

7. We are doing everything for attaining a state of non-involvement in all actions of day-to-day life. We have a definite objective. We need to understand and realize the meaning of actions without self-interest.

8. Whatsoever appears to us is our own imagination only. In truth, it is all Force. When we understand that the universe is the creation of our own thoughts and imaginations, then there is no scope for jealousy.