3!)!

� Egotism ') ignorance as ' woman INEQUALITIES. how in�U.:l!!ics

·md !(old · ( see under ' Sex ' and of the worldeare to be explained
' Riches ') ; effects of ignorance 869.
on man 1108 ; • how it makes the (SLAM, how the Master pract1<cd
unreal seem real 1110, 11 rI : • it 981. 982.
how it 'fstructs God o,ision I, 4.
18. 640, 641 ; how it is removed ISVARA. (sec under 'The
488,561.627, 1109. 1111. Divine').
JNANA. (sec urnlcr 'Knowledge·).
IMA�r U\•eJiSHIP, justification KALPATARU. how God is like,.
., 1!I rn',agc-worship 322-327, 330,
Kalpataru 3, I 059.
f
33', ; im�es worshippc arc divine
328--33�; how long image-wor­ KNOWLEDGE or Jnan,,. wh!t ,t
ship is necessary 322, 323 ; how 19-25, 28-32, 107,
consists in
a man of rcali-;ation vicv...·s an 109. 138. 494. 657. 736-738.
image 332. 793, 794. 913-919. 984-988.
996. 1004. 1007, 1008. 1111-
1NCARNATIONS. lnc,,rnations 1119; eradication of egotism, the
and the Ahsolutc 7�. 718, 872; most essential condition for the
purpose of Incarnations 703, 715 awakening of it 99- !09, 494,
-717, 719--730 , Incarnations a 736. 809. 917. 922, 923. 949,
revelati<>n of God 715-717 ; its effects on man 243-245, 277,
they are historical 704 ; in what 950, 951. 1111, 1112. 1114.
5cnsc the Incarnation i:, only one 1115 : its effect on reincarnation
705 ; how the spiritual state of 46,47 ; how it destroys the nature
Pncarnations differs from that of of the mind 490; how it dawns in
th� ordinai·y perfect man 707, man 62--64. 115-128. 230.
708. 714, 719-726. 729, 735. 347, 429. 557. 560-562. 624.
770. 773; Incarnation a combi. 627, 742-745; the p.trt of mind
n,1tion of humanity and Di�inity in producing it 922-925; experi­
1011-1017 ; the Master declares ence of Samadhi essential tor it"'
himself an Incarnation 1015, 1018, rise 844. 8116, 84'7. 849, 851,
1019; Incarnations difficult to be 880, 917; the dawn 1of it in
recognised by persons living close Samadhi 913-919: utgrees ,A'
to them 709-714, 718; souls Knowblgc 734, 735 ,I Knowledge
that• come with Incarnations as of the lncarnatiori 708, 728. 729,
helpers 731. 735, ·773; Knowledge (Jna�a)
and Vijnana compared and co11-
.INDIVIDUAL SOUL or Jiva, trastd 740, 862, 864-869,' 926
types of souls 34·--37; soul's re­ ·-930; book-knowledge �s infenor
lation to the Divine 16, 17, 19- to it (Jnana) t37-146.160-
27; how M,,ya obstructs its vision 165; hov-• far hook-knowledge cau
55-61 ; its real nature 16-28, help in its production 159 r162.
30-32, 118: its unreality 843; 734, 742: the path of Knowledge
after Samadhi it is rea\'" ) as a 'and<its ,lifferent aspects 732-746;
manif.,_iation of the ,t-ivine 862, 'path of Knowledge contr..�tcd with
864-867: Puri,ic • view of it path of devotion •391 J ,46. 75 I,
809. 757, 812, 813; Knowrl,dge-\rnd •
400 Sayings of Sri Ramal.:1·isliua
dtv,1.ionreconciled 746, 791, sacred thread 317; his experience
793, 795. 797- 1803. 81 I. 880; nf Viraha (separation from God)
Knowledge contrasted with faith 789; his experience of the awake'!i­
495 ; Knowledge and morality ing of Kundali,ti 904-906.
742, 895-898, 915--967; is MAY A, its binding influence 54-
there danger for one having Know­ 6 I ; its" twofold asp�U of hindin!(
ledge in living in the world'/ 89. and liherating the individual soul
237, 277; Knowledge and extern­ 18- 21, 54-- 65, 128, l 004,
al ohservanees like caste 310- 1108; Maya as,,' 1•;,;,1_1pl),'. (sec
3 I 7; influence of food on Know­ under • Sex.) ; l,vlaya. a;, ·r,ii;bi:,,.
ledge 388, 391. (sec ,: der • Riches'� : M,aya as
K'�ISHNA, why His complexion is cgotisn{ (see under • Egotism ') ;
blue 885 ; why His body is bent how tl.e bondage of �1aya operatcs-
in three parts 886; why He is 28-41 ; Maya at the root of the
coupled with Radha 887 ; what duality of Paramatman and Jivat­
one has to learn from his life 785. man 21 ; it hides the Lord from
KUNDALINI, its rousing essential the view of man 640, 61! J ; i.s­
for spiritual awakening 902, 903; naturc ins�rutable 1110 ; it ,loes
the Master's experience of its not affect Brahman 842 ; how In
awakening 904. 905, 980; its in­ he free from it 627, 1 111 ; it
terpretation in terms of V cdanta disappears when its existence is
906. recognised 6 I, 488, 1 I 09 ; the
effect of Jnana and Hhakti on it
LIFE, its ultimate purpose 1--15. 796 ; when it disappears there is
LOVE, insincerity of worldly love no universe any more 845 ;1. hc,w a
1106, 1107; love of God (sec man free from it feels 1097 ; is
under ' Devot ion ' ) . there Maya in a man of realisa•
MEN, types of men 35�-37; tion? 948, 949; Maya as creative
men who come along with lncar­ f0rce of the Lord 48-53, 887 ,
Maya means also Personal God
m,•,ions 731 ; worldly-minded men
(see under • 'Worldly-minded 853 ; the Master's vision of Maya
Men � ; c4uality and inequality of 52, 1005 ; Maya contrasted with
' men )7-41 ; why men are of Daya 1035.
different ' natures 33, 34 ; why MEDITATION, how to mcdita,c
some men •\'.e respected 893 ; 593. 596-- 605. 973 ; why we
�ause of men's spiritual insensitive­ fail in meditation 216-219,
ness 12, 563; what determines 595 ; me<fitation and suspension of
m'an' s spiritual progress 4 ; Puranic breath 605 ; what constitutes per­
view wof the nature of man 809 ; fection in meditation 607-614;
how man's riaturc as Atman is how it reveals truth 606.
hidden 1111; gene!•al reflections MIND, different aspects of it 899-
oil\ the nature of men 1020, 1022, 901 ; how it determines man's
1024--1028. �piritual growth 491-493, 1071,
MASTER'S EXPERIEWCF�. lG;-,1 � when its innate nature is
glim�j;es of t;he Master's experien­ destroy� 490.; how (<,'recoup its•
feS /rf2- t'lJl 9 : his vision of , strength 29'5 ; how to keep it
'1vfay� 52 ; why he discarded the peaceful (j, 574 : can God b"
 lu.de;r 401

realised with it? 923-925 , how OCCULT POWERS. theii i_,ria­

the Master kept his mind at the lity 375.381.1103; true clevotees
• physical level 985-986. do not, and should not, seek them •
MORALITY. it1 cardinal princjple 372-�374. 376. 381. 382; why
1021 ; an immoral man cannot • they should not he sought 374-
381. 1104; the Master dissuacles•
practise 'tcdanta 742. •
disciples from seeking them J.79,
MORAL RESPONSIBILITY. 381. 382.
moral responsibility of man and the
natu,rc of,,.(iod 125, 128, 889. ONE. (The). how It has become
ll9J'-tl'98. ·:,60. 961. 963. 967; the many 869.
the, Abs1lutc is above the idea of
moral responsibility !38- 842. PARABLES. the chameleon m�the
999 -- 101'4 ; a perfect man, though palm tree 471 ; the Divine dyer
above mor.il rc�pon-;ihility. never 8 73 , the traveller and the wish- •
docs evil 742, 965, 966 , fallacy yielding tree 1059 ; the fisher­
of � o-centrcd men '.--hitking moral women in florist's house 1060 ;
responsibility 1074. the sage in trance 1061 ; fisher­
NAME OF GOD.• power of the men's trance and rice from the
Divine 'name' 351 ; usefulness of' houses of priests 1062 ; the vain
its repetition 349. 350. 352- stcwdnl 1063 ; the Larher and
355, 357, 360 ; the rationale of seven jars of gold 1064 ; the kid
repetition or Japa of it 35D ; how aml feast of Ras-flowers 1065 ;
it destroys sins 357, 360; it is the 'uncontaminated' familv man
sure to have effect 353-355 , 1066; the priests of J;ypore
,,w,c mcchanicaJ repetition 'of it temple 1067; Bara Babu and the
wi♦l not do 352, 356; how to feel unemployed Brahmin 1068; the
joy in it 350 ; how the truly <lcvot­ poor Brahmin mi<l his rich merchant
c,l chant it 358. disciple 1069 , God Kartikeya
OBSTACLES IN SPIRIHJAL and his Divine Mother 1070; two
LIFE, book-learning 147---149, friends, the Bhagavata recit.d anJ
159-164 ; egotism 99--109, the house ,fP pleas�rc 1071 ; the
494; ignorance (Maya or Avidya) Sannyasin and the har,!,t 1072;
1, 4. 18, 55, 57-61 , lack of the Raja .md the dodrfi1c of AJ.
pcr\.cvercncc 13 ; occult powers Vdita 1 !J73 : the Br dun in and the
372--- 382 ; past impressions 72, sin uf.cow-1,illin.� 1074; the sn1ake
368- 370; riches J:1-74, 90- that would not hiss 1075 ; the
92 ; sex (see unctcr •Sex•) , Advaitin disciple and the elephant
worldliness 12. 362 (sec under 1076 ; Gh.rntakarna the 'bigot
· Worldly-minded Men') some 1077 ; the hlin1 men a,�d the �le­
obstacles in general: (timidity, phant 107 8 ; tlte frog of the well
hatred and fear 361 ; criticising 1079 ; thl Lord and the persecutd
others 363; restlessness 364 ; devotee 1080 : Yasoda. .i3adha
proximity lo worl<lly ohjects"70, and Gopal., 1081 , Sri Kama•
71, 365; narrowness c,' ,,utlooi d13'1dra and the frog 1082 ; the
366. el 077-1079 ; & unintelligen rich master and his lovi1� servant
imitation 367 ; 'atlachfnent to rel'\ 1083 ; the man; ti" • .v'ind-god
tives 371, 1035). and the cottage 1084 ; the ma.. and ·
26