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The renascence of India is as inevitable as the rising of tomorrows sun, and
the renascence of a great nation with so peculiar a temperament, such unique
traditions and ideas of life, so powerful an intelligence and so great a mass of
potential energies cannot but be one of the most formidable phenomenon of
the modern world.
Sri Aurobindo, p. 29
Those who hold that exact science is all-sufficient for the description of
the universe and that there is nothing in our experience which cannot be
brought within its scope have a difficulty in store for them.
Arthur Eddington, p. 31

-11

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26

Sri Aurobindo on India

Sri Aurobindo

29

The Nature of Exact Science

Arthur Eddington

31

Yoga of Silence or Chup Sadhana-11

Mansoor Abdulla

35

Krishnamurti on Sanskrit Chanting

J. Krishnamurti

39

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40

45

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(inter-faith dialogues)

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The thinker and the Thought

Is there any relationship between the thinker and his thought, or is there only thought
and not a thinker? If there are no thoughts there is no thinker. Perceiving the impermanency of
thoughts, thought itself creates the thinker who gives himself permanency; so thought creates the
thinker; then the thinker establishes himself as a permanent entity apart from thoughts which are
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thought. So, both are really transient.
J. Krishnamurti
What Are You Doing with Your Life?
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30
0

Sri Aurobindo on India

(The following are some of the thoughts expressed
by Sri Aurobindo on India on various occasions in his different writings)
We are no ordinary race. We are a people
ancient as our hills and rivers and we have
behind us a history of manifold greatness, not
surpassed by any other race. We are a people
in whom God has chosen to manifest himself
more than any other at many great moments
of our history. It is because God has chosen
to manifest himself and has entered into the
hearts of his people that we are rising again as
a nation.
***
The renascence of India is as inevitable
as the rising of tomorrows sun, and the
renascence of a great nation with so peculiar a
temperament, such unique traditions and ideas
of life, so powerful an intelligence and so great
a mass of potential energies cannot but be one
of the most formidable phenomenon of the
modern world.
***
There are deeper issues for India herself,
since by following certain tempting directions
she may conceivably become a nation like
many others evolving an opulent industry and
commerce, a powerful organization of social
and political life, an immense military strength,
practicing power politics with a high degree
of success, guarding and extending zealously
her gains and her interests, dominating even a
large part of the world, but in this apparently
magnificent
progression
forfeiting
its
Swadharma, losing its soul. Then ancient India
and her spirit might disappear altogether and
i-vx, +E-11, Vx 2012

we would have only one more nation like the

others and that would be a real gain neither to
the world nor to us. It would be a tragic irony
of fate if India were to throw away her spiritual
heritage at the very moment when in the rest
of the world there is more and more a turning
towards her for spiritual help and a saving
Light. This must not and will surely not happen;
but it cannot be said that the danger is not there.
There are indeed other numerous and difficult
problems that face this country or will very
soon face it. No doubt we will win through, but
we must not disguise from ourselves the fact
that after these long years of subjection and its
cramping and impairing effects, a vast inner
and outer progress is needed if we are to fulfill
Indias true destiny.
***
The peculiarity of the Indian eye of
thought is that it looks through the form, looks
even through the force, and searches for the
spirit in things everywhere. The peculiarity
of the Indian will in life is that it feels itself to
be unfulfilled, not in touch with perfection,
not permanently justified in any intermediate
satisfaction if it has not found and does not live
in the truth of the spirit.
***
If faith in ourselves and fidelity to the
spirit of our culture are the first requisites of
a continued and vigorous life, a recognition
of greater possibilities is a condition not less
indispensible. There cannot be a healthy and
31

Sri Aurobindo on India

victorious survival if we make of the past a

fetish instead of an inspiring impulse.
***
India, though its urge is towards the
Eternal, since that is always the highest, the
entirely real, still contains in her own culture and
her own philosophy a supreme reconciliation of
the eternal and the temporal and she need not
seek it from outside.
***
In spite of all drawbacks and in spite of all
downfalls the spirit of Indian culture, its central
ideas and its best ideals have still their message
for humanity and not for India alone. And we
in India hold that they are capable of developing
out of themselves by contact with new need
and idea as good and better solutions of the
problems before us than those which are offered
to us second-hand from Western Sources.
***
Indias nature, her mission, her work that
she has to do, her part in the Earths destiny,
the peculiar power for which she stands is
written there in her past history and is the
secret purpose behind her present sufferings
and ordeals. A reshaping of the forms of our
spirit will have to take place; but it is the
spirit itself behind past forms that we have to
disengage and preserve and to give to it new
and powerful thought-significances, cultural
values, a new instrumentation, greater figures.
And so long as we recognise these essential
things and are faithful to their spirit, it will not
hurt us to make even the most drastic mental
or physical adaptations and the most extreme
cultural and societal changes. But these
changes themselves must be cast in the spirit
and mould of India and not in any other, not
in the Spirit of America or Europe, not in the
mould of Japan or Russia. We must recognise
the great gulf between what we are and what
we may and ought to strive to be. But this we
must not do in any spirit of discouragement
or denial of ourselves and the truth of the
i-

ii
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x,
x
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spirit, but in order to measure the advance we

have to make. For we have to find its true lines
and to find in ourselves the aspirations and
inspiration, the fire and the force to conceive
them and to execute.
***
The spiritual gift of India to the world had
already begun. Indias spirituality is entering
Europe and America in an ever increasing
measure. The movement will grow; amid
disasters of time more and more eyes are turning
towards her with hope and there is even an
increasing resort not only to her teachings, but
to her psychic and spiritual practice.
***
The attempt which our race has been
making throughout its long history, it will
now make under entirely new circumstances.
A keen observer would predict its success
because the only important obstacles have
been or are in the process of being removed.
But we go farther and believe that it is sure
to succeed because the freedom, unity and
greatness of India have now become necessary
to the world. This is the faith in which the
Karmayogin puts his hand to the work and
will persist in it, refusing to be discouraged by
difficulties however immense and apparently
insuperable. We believe that God is with us
and in that faith we shall conquer.
***
India of the ages is not dead nor has she
spoken her last creative word; she lives and has
still something to do for herself and the human
peoples. And that which must seek now to awake
is not an anglicised oriental people, docile pupil
of the West and doomed to repeat the cycle of
the occidents success and failure, but still the
ancient immemorable Shakti recovering her
deepest self, lifting her head higher towards
the supreme source of light and strength and
turning to discover the complete meaning and
a vaster form of her Dharma.
32
2

The Nature of Exact Science

Arthur Eddington

We are drawing near to the great question

whether there is any domain of activityof life,
of consciousness, of deitywhich will not be
engulfed by the advance of exact science; and our
apprehension is not directed against the particular
entities of physics but against all entities of the
category to which exact science can apply. For
exact science invokes, or has seemed to invoke, a
type of law inevitable and soulless against which
the human spirit rebels. . .
Let us then examine the kind of knowledge
which is handled by exact science. If we search
the examination papers in physics and natural
philosophy for the more intelligible questions we
may come across one beginning something like
this: An elephant slides down a grassy hillside.
. . . The experienced candidate knows that he
need not pay much attention to this; it is only put
in to give an impression of realism. He reads on:
The mass of the elephant is two tons. Now we
are getting down to business; the elephant fades
out of the problem and a mass of two tons takes
its place. What exactly is this two tons, the real
subject-matter of the problem? It refers to some
property or condition which we vaguely describe
as ponderosity occurring in a particular region
of the external world. But we shall not get much
further that way; the nature of the external world
is inscrutable, and we shall only plunge into a
quagmire of indescribables. Never mind what two
tons refers to; what is it? How has it actually entered
in so definite a way into our experience? Two tons
is the reading of the pointer when the elephant was
placed on a weighing-machine. Let us pass on. The
i-

ii-
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x,, +
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x
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33
3

(Sir Arthur Eddington (18821944) was the most prominent astrophysicist of time and was known
as the father of modern theoretical
astrophysics. He was the first scientist to understand and propagate
Einsteins Theory of Relativity.
Apart from making highly significant contributions in the study of
the internal constitution of stars,
Sir Eddington had a life-long interest in philosophy and religion. The
piece given here is form his book
The Nature of the Physical World.
Herein he says that the exact science can deal only with the entities
that are convertible into numbers
(pointer readings). Apart from
these numbers and calculations
based on them, science has nothing
to say about the ultimate nature
of the world which, he thinks , is
more spiritual than material.)

The Nature of Exact Science

slope of the hill is 60. Now the hillside fades

out of the problem and an angle of 60 takes its
place. What is 60? There is no need to struggle
with mystical conceptions of direction; 60 is
the reading of a plumb-line against the divisions
of a protractor. Similarly for the other data of
the problem. The softly yielding turf on which
the elephant slid is replaced by a coefficient of
friction, which though perhaps not directly a
pointer reading is of kindred nature.
And so we see that the poetry fades out
of the problem and by the time the serious
application of exact science begins we are left
with only pointer readings. If then only pointer
readings or their equivalents are put into the
machine of scientific calculation, how can
we grind out anything but pointer readings?
But that is just what we do grind out (italics
provided). The question presumably was to
find the time of descent of the elephant, and the
answer is a pointer reading on the seconds dial
of our watch.
The triumph of exact science in the
foregoing problem consisted in establishing
a numerical connection between the pointer
reading of the weighing-machine in one
experiment on the elephant and the pointer
reading of the watch in another experiment. And
when we examine critically other problems of
physics we find that this is typical. The whole
subject-matter of exact science consists of
pointer readings and similar indications. . . .
The essential point is that, although we seem
to have very definite conceptions of objects in
the external world, those conceptions do not
enter into exact science and are not in any way
confirmed by it. Before exact science can begin
to handle the problem they must be replaced by
quantities representing the results of physical
measurement.
Perhaps you will object that although
only the pointer readings enter into the actual
calculation it would make nonsense of the
problem to leave out all reference to anything
i-

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vx
x,
x
x,, +
+E
E--11,
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x 20
2012
201
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else. The problem necessarily involves some

kind of connecting background. It was not
the pointer reading of the weighing-machine
that slid down the hill! And yet from the point
of view of exact science the thing that really
did descend the hill can only be described as
a bundle of pointer readings. (It should be
remembered that the hill also has been replaced
by pointer readings, and the sliding down is
no longer an active adventure but a functional
relation of space and time measures). The
word elephant calls up a certain association of
mental impressions, but it is clear that mental
impressions as such cannot be the subject
handled in the physical problem. We have, for
example, an impression of bulkiness. To this
there is presumably some direct counterpart in
the external world, but that counterpart must
be of a nature beyond our apprehension, and
science can make nothing of it. Bulkiness enters
into exact science by yet another substitution;
we replace it by a series of readings of a pair of
calipers. Similarly the greyish black appearance
in our mental impression is replaced in exact
science by the readings of a photo-meter for
various wave-lengths of light. And so on
until all the characteristics of the elephant
are exhausted and it has become reduced to a
schedule of measures. There is always the triple
correspondence
(a) a mental image, which is in our minds
and not in the external world;
(b) some kind of counterpart in the
external world, which is of inscrutable nature;
(c:) a set of pointer readings, which exact
science can study and connect with other
pointer readings.
And so we have our schedule of pointer
readings ready to make the descent. And if you
still think that this substitution has taken away
all reality from the problem, I am not sorry that
you should have a foretaste of the difficulty in
store for those who hold that exact science is
all-sufficient for the description of the universe
34
4

The Nature of Exact Science

and that there is nothing in our experience

which cannot be brought within its scope.
I should like to make it clear that the
limitation of the scope of physics to pointer
readings and the like is not a philosophical
craze of my own but is essentially the current
scientific doctrine. It is the outcome of a
tendency discernible far back in the last [19th]
century but only formulated comprehensively
with the advent of the relativity theory. The
vocabulary of the physicist comprises a number
of words such as length, angle, velocity, force,
potential, current, etc., which we call physical
quantities. It is now recognised as essential
that these should be defined according to the
way in which we actually recognise them when
confronted with them, and not according to the
metaphysical significance which we may have
anticipated for them. In the old textbooks mass
was defined as quantity of matter; but when
it came to an actual determination of mass, an
experimental method was prescribed which had
no bearing on this definition.
Limitations of Physical Knowledge:
Whenever we state the properties of a body in
terms of physical quantities we are imparting
knowledge as to the response of various
metrical indicators to its presence, and nothing
more. After all, knowledge of this kind is fairly
comprehensive. A knowledge of the response of
all kinds of objectsweighing-machines and
other indicatorswould determine completely
its relation to its environment, leaving only
its inner un-get-atable nature undetermined.
In the relativity theory we accept this as full
knowledge, the nature of an object in so far as
it is ascertainable by scientific inquiry being the
abstraction of its relations to all surrounding
objects. The progress of the relativity theory
has been largely due to the development of a
powerful mathematical calculus for dealing
compendiously with an infinite scheme of
pointer readings, and the technical term tensor
used so largely in treatises on Einsteins
i-

ii-
vx

x,
x
x,, +
+E
E--11,
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x 20
2012
201
012
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theory may be translated schedule of pointer

readings. It is part of the aesthetic appeal
of the mathematical theory of relativity that
the mathematics is so closely adapted to the
physical conceptions.
The recognition that our knowledge of
the objects treated in physics consists solely
of readings of pointers and other indicators
transforms our view of the status of physical
knowledge in a fundamental way. Until
recently it was taken for granted that we had
knowledge of a much more intimate kind of
the entities of the external world. Let me give
an illustration which takes us to the root of the
great problem of the relations of matter and
spirit. Take the living human brain endowed
with mind and thought. Thought is one of the
indisputable facts of the world. I know that I
think, with a certainty which I cannot attribute
to any of my physical knowledge of the world.
More hypothetically, but on fairly plausible
evidence, I am convinced that you have minds
which think. Here then is a world fact to be
investigated. The physicist brings his tools
and commences systematic exploration. All
that he discovers is a collection of atoms and
electrons and fields of force arranged in space
and time, apparently similar to those found in
inorganic objects. He may trace other physical
characteristics, energy, temperature, entropy.
None of these is identical with thought. He might
set down thought as an illusionsome perverse
interpretation of the interplay of the physical
entities that he has found. Or if he sees the folly
of calling the most undoubted element of our
experience an illusion, he will have to face the
tremendous question, How can this collection
of ordinary atoms be a thinking machine?
But what knowledge have we of the nature of
atoms which renders it at all incongruous that
they should constitute a thinking object? The
Victorian physicist felt that he knew just what
he was talking about when he used such terms
as matter and atoms. Atoms were tiny billiard
35
5

The Nature of Exact Science

balls, a crisp statement that was supposed to tell

you all about their nature in a way which could
never be achieved for transcendental things like
consciousness, beauty or humour. But now we
realise that science has nothing to say as to the
intrinsic nature of the atom. The physical atom
is, like everything else in physics, a schedule
of pointer readings. The schedule is, we agree,
attached to some unknown background. Why
not then attach it to something of spiritual
nature of which a prominent characteristic is
thought. (italics provided). It seems rather silly
to prefer to attach it to something of a so-called
concrete nature inconsistent with thought,
and then to wonder where the thought comes
from. We have dismissed all preconception
as to the background of our pointer readings,
and for the most part we can discover nothing
as to its nature. But in one casenamely, for
the pointer readings of my own brainI have
an insight which is not limited to the evidence
of the pointer readings. That insight shows
that they are attached to a background of
consciousness. Although I may expect that the
background of other pointer readings in physics
is of a nature continuous with that revealed to
me in this particular case, I do not suppose that
it always has the more specialised attributes of
consciousness. But in regard to my one piece
of insight into the background no problem
of irreconcilability arises; I have no other
knowledge of the background with which to
reconcile it.
In science we study the linkage of pointer
readings with pointer readings. The terms
link together in endless cycle with the same
inscrutable nature running through the whole.
There is nothing to prevent the assemblage
of atoms constituting a brain from being
of itself a thinking object in virtue of that
nature which physics leaves undetermined
and undeterminable. If we must embed our
schedule of indicator readings in some kind of
background, at least let us accept the only hint
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we have received as to the significance of the

backgroundnamely that it has a nature capable
of manifesting itself as mental activity. . .
Mathematics is the model of exact
inference; and in physics we have to replace
all cruder inference by this rigorous type.
Where we cannot complete the mathematical
chain we confess that we are wandering in the
dark and are unable to assert real knowledge.
Small wonder then that physical science
should have evolved a conception of the world
consisting of entities rigorously bound to one
another by mathematical equations forming
a deterministic scheme. This knowledge has
all been inferred and it was bound therefore
to conform to the system of inference that
was used. The determinism of the physical
laws simply reflects the determinism of the
method of inference. This soulless nature of
the scientific world need not worry those who
are persuaded that the main significances of our
environment are of a more spiritual character.
Any one who studied the method of inference
employed by the physicist could predict the
general characteristics of the world that he
must necessarily find. What he could not have
predicted is the great success of the method
the submission of so large a proportion of
natural phenomena to be brought into the
prejudged scheme. But making all allowance
for future progress in developing the scheme, it
seems to be flying in the face of obvious facts
to pretend that it is all-comprehensive. [As a
person] Mr. X is one of the recalcitrants. When
sound-waves impinge on his ear he moves, not
in accordance with a mathematical equation
involving the physical measure-numbers of
the waves, but in accordance with the meaning
that those sound-waves are used to convey. To
know what there is about Mr. X which makes
him behave in this strange way, we must look
not to a physical system of inference , but to
that insight beneath the symbols which in our
own minds we possess.
36
6

Yoga of Silence
or
Chup Sadhana-11
Mansoor Abdulla

brahmqrpaza/ brahma-havirbrahamqgnau brahamzq hutam

brahmaiva ten gantavyam brahamkarma-samqdhinq
When the underlying Source, Brahman is seen as the offering, as the act of offering, as
the person making the offering, and as the fire in which the offering is consumed, every action
in life becomes a sacrifice leading to wisdom. The illusion of personal doership comes to an
end, when the one Source is seen as playing all the roles.
In that state of resting as Silence, or resting as Brahman, the three Yogas of Karma,
Bhakti and Jnana, find their fulfilment.
Karma, Bhakti, Jnana Yoga
The eighteen chapters of the Bhagvad Gita
can roughly be divided into three paths: the
path of Karma, the path of Bhakti and the path
of Jnana. Each of the chapters of the Bhagvad
Gita is also called a Yoga.
Actually it is not possible to separate these
three paths, because when there is understanding, devotion is the result; and the expression of
the devotion is in action. The three paths, address the different natures of the practitioners.
Some people are very cerebral and enjoy reasoning and logic, so for them the study of the
scripture and deciphering truths may feel very
exhilarating.
There are people in whom emotions are
very strong, and for them the path of love and
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devotion, may be more relevant. They may find

scriptures, arguments, reasoning very tedious.
Then there are those who have neither the inclination for the devotional practice, not possess
discriminating intellect to study. For them the
path of consecrated action, Karma is said to be
the best.
KARMA YOGA:
Karma in Sanskrit has two meanings, action and reaction. This is a way of saying that
actions cannot be separated from reactions.
Throughout ones life, from morning to night,
one is performing actions, both consciously
and unconsciously. In the Indian way of looking, each of these actions brings a reaction, and
these reactions become patterns and tendencies that bind the Awareness. The reactions of
37
7

Yoga of Silence or Chup Sadhana-11

choices in life. When one is able to be in a quiet

state of acceptance, a new karmic knot is not
tied, and the old knots that come up because of
not reacting, become loosened. When one reacts, a new knot is tied, and this new knot becomes part of the old knots and the patterns get
strengthened. In the practice of Karma Yoga, by
dedicating the action to God, and offering the
fruits of that action to God, one no longer has to
react to the outcome. This state of being present
in life without reacting, and also without escaping, becomes purification.
There is another way of practising Karma
Yoga, which is more relevant to the Yoga Asana
practice. In this method, one stays present in
the here and now, and remains very aware. The
present moment is a thoughtless state, in which
there is no ego. Ego or personal self is only a
product of time, of past and future. In the present moment there is nobody there. This nobody is the expanded Awareness.
This form of Karma Yoga is the most sublime, because here the very ego is offered into
this expansion. Here staying present becomes
surrender. In this state, one moves beyond the
duality of consecrated and unconsecrated actions. The limited personal awareness expands
into the Impersonal Universal Awareness.
When this total Awareness acts, there is just action and the trinity of the actor, the action and
the purpose of the action are experienced as
one movement. In common language, this can
also be called spontaneous action. Spontaneous
actions have a different flavour, different fragrance and do not leave binding residue.
Karma Yoga is a very straightforward path,
because actions, which are unavoidable for all
of us and create bondage, through a slight shift,
become the means of liberation.

Karma are said to be like handcuffs. There is

no escape. The purpose of the practice is to dissolve these shackles. These tendencies, patterns
of Karmas follow the individualized awareness
from life to life, until finally at some point the
Karma is eventually dissolved.
So one can say, the practice of Karma Yoga
is to act in such a way that reactions do not
bind, and old programmed reactions get dissolved. New knots are not tied, and old ones are
loosened.
In the Bhagvad Gita, the practice of Karma Yoga is described in several verses. One
sees that what creates the bondage of Karma
is actually not the action but rather the attachment to the fruit of the action. People act with
a desire to gain happiness, or to become free of
pain. When a desire is fulfilled, one tends to get
attached to the result, and wanting that result
again and again makes one greedy. This creates
bondage. When the desire is not fulfilled, there
is anger and frustration, and that creates another kind of bondage.
The simple practice of Karma Yoga is to
surrender the fruit of action to God, in advance.
The result of the action is not in ones hand, and
both wanted and unwanted fruits, will create
bondage. By surrendering the fruit of the action
to God, one gets relieved of the anxiety about the
outcome of the action, and becomes free to act in
the world fearlessly. If surrendering the fruit of
action to God, does not speak to ones heart, one
can surrender it to ones own highest ideal. For
example, one can dedicate the fruit of the action
to ones country, to ones family, or to a cause.
The point is to get out of this habit of constantly reacting and tying new knots. This becomes consecrated action, because now whatever fruit comes, good or bad, does not belong
to anybody. It leaves one unburdened.
Chup Sadhana can be summed up as a
practice, in which one is not reacting. Not reacting means watching, and being present. In
fact, reacting and not reacting are the only two
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BHAKTI YOGA:
A great saint Neem Karoli Baba, who lived
in the Himalayas, once summed up the entire
devotional practice in one sentence: love everyone, serve everyone and remember God.
38
8

Yoga of Silence or Chup Sadhana-11

generated towards these forms that is important.

Bhakti Yoga is said to be the safest of all
paths, because there is no danger of falling. In
many practices when success is achieved, there
is a danger of pride and ego arising. This pride
in the spiritual accomplishments maybe so subtle, that one is not even aware of it. Pride is the
reason behind the downfall in any practice. In
the path of Bhakti the worshipper has already
become insignificant, and the object of worship
has become everything. The worshipper considers himself to be already fallen, so there is
not so much danger of falling any further.
Bhakti with understanding means, that
the object of devotion is an external symbol of
ones true Self. Because hardly anybody is ready
to accept the highest Truth as ones own Self, an
external form is created to awaken the Bhakti in
the heart. The Upanishads emphatically declare
that the highest Lord of the universe lives in the
body as ones own Self. Therefore, really everyone should be worshipping their own Self. However, because there is a strong conviction that
I am bad or useless or degraded, these words
of the scriptures do not have much impact. In
this way, it becomes easier to satisfy the need to
worship by creating an external form towards
which the love can be directed. The individual
surrenders to the Awareness in the heart, by
prostrating in front of an external symbol.
Bhakti is also said to be the path of the
higher taste. In the state of devotion, in the love
of God, one experiences very sublime, supersensual states. When these higher states happen, everything else pales in comparison, and
coming out of the bondage becomes effortless.
The state of Bhakti, and the experience
of Chup Sadhana are the same. When bliss of
devotion is felt in the heart, the jumping of the
mind comes to an end, and one is quite happy
to rest as the silent Presence.

Bhakti means to serve, devotion, love etc.

We can also look at Bhakti as a willingness to
create space for a person or a situation, especially when it is difficult. Many people have
the idea that we must love our enemies or we
must not dislike the situation, and if we dislike
the situation, that is not Bhakti. In reality, just
the willingness to make space for the situation,
even if we dont like it, is enough. The opposite
of Bhakti would be to close the space, and become contracted and dense.
When we look at devotion in this way, we
see, that this willingness to stay open and present in a difficult situation creates expansion in
us, and our vibration level rises. So we are not
doing a favour to the person for whom we are
creating space, rather it is a favour to ourselves.
Expansion and contraction are really the two
metaphors, which describe the path of devotion.
Love and devotion are actually not actions,
but states of Consciousness. Love is the quality of ones true Self that lives in the heart. In
other words, one cannot do love, one is love.
The individualized consciousness is a bundle of
contradictions, and is the enemy of love. Love
does not happen between egos. In the state of
love, the ego-self drops, and the heart in the one
recognizes the heart in the other.
In many religions, there is the idea to love
God in order to find Truth. In reality, because
love is the quality of ones Truth, finding love
and finding Truth are one and the same.
Whether the love is for ones family, or
country, or anything else, the love comes from
the same place and whoever loves, gets elevated
and expanded. That is why, it is better to have
loved and lost, than to have never loved at all. In
love, even the losers become winners.
In India, there are many forms of God that
are worshipped. Some people make the mistake
of thinking of these many forms as polytheism.
Actually, it has always been understood that the
forms are not important, it is the Bhakti that is
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JNANA YOGA
Traditionally Jnana means wisdom,
knowledge, practices, scriptures, insights etc.
39
9

Yoga of Silence or Chup Sadhana-11

contain hidden clues, little hints that point to

the truth in ones heart.
As is seen in the world, the scriptures
themselves over time start to get worshipped,
instead of what they were pointing to. People talk of the holy Bible, the sacred Gita, the
holy Koran, etc. with such conviction, and start
treating the books as sacred, instead of understanding that what is being pointed to is holy
and sacred.
The content of Consciousness no matter
how sublime, is not wisdom, it is the context,
which is knowing the contents, that is sacred.
The context is another name for Awareness.
This Awareness is Silence. Therefore, it is said
that the highest knowledge is transmitted in Silence. The missing link is that the knowledge is
not transmitted in Silence rather the Silence is
the transmission in which the individual seeker
disappears.
(To be continued)

The obstacles in talking about Jnana Yoga or

the path of knowledge is, that Jnana gets treated
like a commodity. In books and in spiritual literature, or advertisements for retreats, Jnana or
knowledge is treated as a product to be gained.
Actually Jnana does not only mean knowledge, it also means the Knowing Principle, in
the light of which knowledge is gained. Jnana is
a synonym for Awareness, Self and Being.
The highest knowledge is the knowledge of
the Knower. When one talks of gaining knowledge, a duality of the Knower and the known
gets created. In the practice of Chup Sadhana
one rests as Silence and Awareness, instead of
streaming out one stays at home. This is the
meaning of knowing the Knower.
Jnana Yoga can also be said to be the understanding, which is obtained from studying
scriptures. Scriptures are like a map that shows
the location of the hidden treasure. Scriptures

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40
0

Krishnamurti on Sanskrit Chanting

J. Krishnamurti

( Krishnamurti was perhaps the greatest iconoclast the world has ever known. Not only he was
against maintaining any traditional notions in any field of the inner life, including religion, he also
did not allow any images to be built around himself. Yet, surprisingly, he deeply appreciated many
things of the ancient Indian culture. He specially loved Sanskrit chanting, and he himself loved to
chant traditional mantras and verses. The piece given below shows how much he appreciated the
ancient tradition of chanting in Sanskrit.)
THERE WERE FOUR who were
chanting, and it was pure sound. They were
quiet, elderly men, uninterested in worldly
things, but not by way of renunciation; they
were simply not drawn to the world. Wearing
old but clean clothes, and with solemn
faces, they would hardly have been noticed
if they had passed you on the street. But the
moment they began to chant, their faces were
transformed and became radiant, ageless, and
they created, with the sound of the words and
the powerful intonation, that extraordinary
atmosphere of a very ancient language. The
sound of the words had great depth. It was
not the depth of a stringed instrument, or of
a drum, but the depth of a human voice alive
to the significance of words made holy by
time and usage. The chant was in the language
that has been polished and made perfect, and
its sound filled the big room, and penetrated
the walls, the garden, the mind and the heart.
It wasnt the sound of a singer on the stage,
but there was the silence that exists between
two movements of sound. You felt your body
being uncontrollably shaken by the sound of
the words, which was in the marrow of your
bones; you sat completely still, and it held
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you in its movement; it was living, dancing,

vibrant, and your mind was of it. It wasnt a
sound that lulled you to sleep, but one that
shook and almost hurt you. It was the depth
and the beauty of pure tone, untouched by
applause, by fame, and by the world; it was the
tone from which all sound, all music comes.
You never got tired during those two
hours; you didnt want to move, and the world,
with all its noise, didnt exist. The chanting
stopped, and the sound came to an end; but
it went on inside you, and it would go on for
many a day. The four bowed and saluted, and
became once more the men of every day. They
said they had practised that form of chanting
for over ten years, and it had called for great
patience and a dedicated life. It was a dying art,
for there was hardly anyone nowadays willing
to devote his life to that kind of chanting;
there was no money in it, no fame, and who
wanted to enter that kind of world? They were
delighted, they said, to chant before people
who really appreciated their effort. Then they
went their way, poor and lost in a world of
noise, cruelty and greed. But the river had
listened, and was silent.
From Commentaries on Living Series III
411

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47
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the expectations others had of him? How did

choice influence his present and future? Later,
referring back to that discussion, he told Alex
that he used the word choice as a convenient
shorthand for the way my past resolves itself . .
. not just my past, but the past of my ancestors,
the planet, the universe.

The making of the man

She recalled one intense conversation in particular as they stood outside the Metropolitan
Museum of Modern Art. He was obsessed with
the concept of choice, she said. Did he have
free will? How much were his choices circumscribed by his background, his childhood, his
socio-economic situation, the color of his skin,
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49
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