Source SLP5 is a manuscript in Patrick Misson's hand, undated, probably from 1971 or 1972.
These are notes taken during the course of study on the Saundarya Lahari, which lasted from 1970 to 1973. This is made up of what the Guru taught in this period when he was not teaching the Saundarya Lahari. Some reference would come up and the Guru would digress for an hour or a day.

P1- Taittiriya Upanishad

P2- Reading List - a list of books the guru recommended his students to read as background.

P4- Comments on Science of the Absolute

P8- Saundarya Lahari V56

P9- Quran - some structural examples.

P11- Quran and Prophetic Religion

P23- Miscellaneous Remarks

P26- Kandukavati - structure and eroticism in classical sanskrit poetry.

P38- Shivananda Lahari - some remarks on Sankara's poem - the counterpart, so to speak , of the Saundarya Lahari.

P48- Darsana Mala - short comments

P58- Kalidasa's Ritusamhara - structure and eroticism in classical sanskrit poetry.

P60- Darsana Mala

P69- Shivananda Lahari, Darsana Mala

P81- Kalidasa's Shakuntala - structure and eroticism in classical sanskrit drama.

P148- Miscellaneous Quotes


SLP5 - P1


Brahmavid Brahmaiva Bhavati
(The knower of the Absolute becomes the Absolute).
Socrates was a Malayali. (sic - ? ED)


SLP5 - P2


The Two Hands of God - Alan Watts
Psychiatry East and West - Alan Watts
Cybernetics, Semantics, Evolution, Quantum Mechanics,
Electromagnetism, Thermodynamics.
"The Two Sources of Religion and Morality" - Henri Bergson
Papers on Unitive Understanding
Tractatus Logico-Philosophicus - Wittgenstein
(an incomprehensible disciple of Russell)
Teilhard de Chardin
Brahma Vidya Panchakam - Narayana Guru
The Word of the Guru
Vedanta Revalued
The Philosophy of a Guru - "Values" magazine
The Search for a norm in Western Thought
Atmopadesa Satakam
The Language of Unified Science
The Bhagavad Gita
"Values" magazine
The Science of the Absolute
Viveka Chudamani - Sankara
Introduction to Metaphysics - Henderson
The Perennial Philosophy - Aldous Huxley
Neo - Platonists
The History of Philosophy - Fuller (?)
Thomas Aquinas
Duns Scotus
St. Augustine
St. John of the Cross
St. Theresa
The Upanishads
Ramanuja., Sankara, Madhva
(The three great Gurus of South India)

End of Reading List


The Bhagavad Gita is divided into 9 plus 9 chapters.

The Guru's translation and commentary differs from all others.

The figure-eight was discovered by intuition.
The vermicular, unidimensional figures of Bergson occupy an "amorphous space and time"
The fourth dimension is difficult to conceive - the vertical axis is the fourth dimension (Time).

SLP5 - P4


PAGE 357
Einstein is continuing Descartes - he is using axiomatic thought and thus is no longer a physicist without realising it.
Mathematics is a priorism or axiomatic thinking.
Relativity theory thus has to be verified by observation.
The Michelson - Morley experiment failed - but it gives a frame of reference.
Bergson agrees with Einstein, but not with his reasons.
The vermicular figure occupies the vertical axis.

SLP5 - P5



SLP5 - P5

PAGE 358
Bergson postulates a common consciousness to S and S' - that is, an Absolute, but he does not dare use the word.

SLP5 - P6

Bergson : "Le Rire"
"L' Evolution Créatrice"

PAGE 362
Axiomatic physics.

SLP5 - P7
A tetrahedral triangle, hollow at the base - the colour solid.

In the colour-solid, taxonomy is the method of determining colour by a three-dimensional solid.
Bergson's evolution is vitalistic and not mechanistic like Darwin's.
" The Universe is a machine for making gods" - Bergson
Bergson goes from ontology to teleology, like Vedanta.


SLP5 - P8



The colour solid exists inside you.
The eye follows the ear.
The Devi's eye follows the silver Sapharika fish.
When She looks at them angrily, they become silent.


"O Aparna, afraid of the gossip carried to You by Your eyes,
They lie unwinking within water, the Sapharika fish."
(young girls afraid of gossip entrusted to the Devi)


SLP5 - P9




3) "Believe in the unseen, establish worship, spend what we have

22) "The earth a resting place, the sky a canopy, water pours down
from the sky, producing fruit".


SLP5 - P10

28) "How disbelieve ye in Allah..."
32) "...and then unto him you will return".


43) "Establish worship, pay the poor due, bow down your heads".



54) Book and discrimination - the Calf


57) and 61)


SLP5 - P11

81) "He hath done evil and his sin surroundeth him".


SLP5 - P11





SLP5 - P12






SURAT IMRAN - Verse 7 - Verse 54 ( not structural)



1) Does not countenance the worship of idols, cows or holy objects.
2) It believes in a day of judgement.
3) Morality is important, the tables of the law replace human figures.
4) The prophet is a mere human.
5) Pantheism and animism are repugnant.
The 3 prophetic religions are Judaism, Christianity and Islam.
Islam, the latest and last, states the case for the most revised and revalued form of prophetism.
Abraham is the ancestor of the prophetic faiths.

SLP5 - P13

(Editorial note. There is a section of the manuscript up to page 23 which is not germane to the subject.)
Page 23 begins with assorted jottings, then continues an analysis of Kandukavati.


SLP5 - P23

"My birth on earth was a mistake"
"When you pour oil from one vessel to another, the flow is meditation."
Shiva is a Dravidian term for "red".
"To seek to rise above intelligence is to fall outside it" Plotinus.
About Yogananda: "If you want to catch a train, look it up in the timetable or ask the stationmaster"
"Meditation consists in bringing all values into yourself"
"Experience truth like a gooseberry in your hand "
"Space is like sitting inside an elephant"
"There is no such thing as a sad Absolute"
"The gates of fate can open anywhere in this world if you knock"(Kalidasa)

SLP5 - P24

"My guru is God and humanity" Narayana Guru
"Birth is a sleeping and a forgetting"
"What you thought was fire is a gem that can be touched" (Kalidasa)
"Take the bible and see if the Good Samaritan kissed his wife"

SLP5 - P25

" If you are crossing a forest and come to a crossroads, keep on straight"

SLP5 - P26



The ball represents the consciousness of the girl.
There is reciprocity here - she plays with the ball and the ball plays with her.


Beauty becomes overwhelming when two beauties cancel each other out.
Beauty emerges when two sides meet and cancel.
This is the attitude of Sankara.

SLP5 - P26


SLP5 - P27

Keats: "A thing of beauty is a joy forever, its loveliness increases, it will never pass away into nothingness"

The ball jumps, you jump.
The ball bounces like a boy - the boy jumps like a ball - this is reciprocity.
In Zen, subject and object are confused.
Beauty is both inside and outside you.
Tantra is glorifying the beauty inside you - Mandalas.
Beauty consists of analogies.


SL - P5 - P28

The girl and ball are subject and object.
Eros beats back the ball in amorous play.
The ball is her boyfriend.
The girl is the lover playing with the ball.
The ball is the lover playing with the girl.
"Fill your mind completely with overwhelming beauty and you are a mystic."

Kundalini is negative.
Kechari is positive.

Inner space = outer space.

Parvati and Parvata are verticalized elementals in the vertical axis.
The tailor cuts horizontal cloth and stitches it onto the vertical. (see Bergson)

SLP5 - P29

The goddess UMA - the colour of her cheeks are the Himalayan sunsets.
"U-ma" is that which is not Shiva.
She is made up of residual beauty distilled from the ontological side of the universe.
"U-ma" means "do not practice penance".
Build up, do not bring down.

Kandukavati jumps to hit the ball upwards.
Max Planck's constant: "H".
She is tragic - thunder and lightning - Medea.

"She stood on the dais, and immediately she stood in my heart"
The enjoyment of beauty should be felt inside.
The story princess in the palace worships Durga in the temple.(?)

SLP5 - P30



Someone announces that the princess is coming to dance in the temple.
"But no-one could see her in the interval between the dais and my heart"
Objectivity is cancelled against subjectivity.
What is verticalized inside is outside and horizontal.
Subject and object cancel out.
Triputi:, the "tri-basic prejudice" , of knowledge-knower and known is cancelled out.

SLP5 - P31

"With my heart in the grip of imagination, I thought: "Is she Lakshmi?
No, for Lakshmi has a lotus in her hand, while the hand of this one is a lotus."
Predicative - "God is goodness"
Lakshmi is a predicative goddess.
"Moreover, Lakshmi was enjoyed by Purusha* and many others" and this one has untainted and fresh youth.
(*The Primeval Purusha (Person) is Vishnu)
"While I argued in my mind, she touched the ground with her crossed hands, her hair in blue tresses."


SLP5 - P32

The intellectual desire for the Absolute is not enough.
The intellectual must cancel out with the emotional.

"Then she took up the ball - spangled red like Cupid with red glowing eyes."
The ball is "Ananga" or "limbless", a name of Eros - there are red patches and black patches.
The Omega is black, the Alpha is red, and the two together make magenta.

"She dropped it gently and beat it down with thumb folded, she beat it upwards with the back of her hand"
The hand is spread out like a lotus.
"She caught it falling back - marked with her glances like a swarm of bees"

SLP5 - P33

"Beating it rapidly when it moved fast, softly when it moved slowly"
- Reciprocity.
"When it came to a standstill, she beat it hard, performed the Churna pada feat "
Churna pada ("Powder legs") is a gravitational feat.
The "musical leap" is non-gravitational.
She brings the ball back to its place - reciprocity.
He looks with horripilation and shining eyes - he identifies with what he sees.
Side glance.

SLP5 - P34

"Clusters of rays shooting from her lips to drive off bees trying to drink from the lotus of her face."

In horizontal love, the bees trouble you.
In vertical love, you are the bees.

"She hits the ball five times, as if striking back the five arrows of love"
She makes forked movements, imitating the flashes of lightning, like S and S' in a vertical figure-eight.

SLP5 - P34


The dance is punctuated by jingling bells:
the outer bells jingle by ringing against each other,
the inner bells have tongues.
The circles are the Sri Chakra.

SLP5 - P35

A woman with bees is a Sanskrit ideogram, Sanskrit is full of ideograms.

The musical leap is the active agony of meditation.





The Nava Rasas - these nine moods must be shown by the dance.
The sunset has eighteen colours,
This is like Max Planck's "H".
Thunder and lightning - Medea

SLP5 - P36

"Her lower lip, suffused with a smile under some pretext or other"

There is no such thing as a sad Absolute.
"She set right her bushy tresses dishevelled on her shoulders"
To fill hypostatic space above there is cancellation of the feet.
"The jewelled bells struck one another"
There is conflict, they are not self- sufficient.
"A silken scarf over her buttocks." Why refer to them?
He has no right to reject them in terms of all-inclusive beauty, they protrude horizontally.
"Hands drawn in, stretched, waving.", alternative fluctuations.
Cosmology and psychology must coincide.

SLP5 - P37

"......delicate mid-portion, now visible, now invisible, from bending down and straightening"
Absolute truth is both visible and invisible.
"The pearl necklace moves as she jumps"
The necklace is a commentary on the dynamism of the vertical axis.
"The breezes wafted by sprouts in her hair dry the perspiration on her make-up".
The wind is horizontal, the perspiration vertical.


"A mango tree is a rich man bent to the ground by the weight of mangoes" - Narayana Guru.
"One tender hand readjusts the apron over her protruding breasts"
The hand is modesty - vertical.
The breasts are horizontal.


SLP5 - P38

The ball becomes multiple and many-coloured.
She plays with her servants.
She bows before the Goddess, meaning that she accepts the conventions
"....followed by the affection of her servants and my love."




"When the ocean bridge is accomplished, when by a palm is pushed down the chief of mountains,
A Goddess has by You been transcended, the lotus-born creator.
Then Your adoration of Shiva comes within the scope of your positive meditation"

SLP5 - P39

Transcend Brahmanism.


Press the mountains down to become horizontal.
"Les Travailleurs de la Mer" - Hugo.

"I am wandering and want to fill my belly, and I also like money,
In vain I am wandering, I do not know how to worship you,
The merits of past births alone can save me"
Narayana Guru

SLP5 - P40

"Let this be my prostration to the moon-crested Shiva and Shakti."
- Shivananda Lahari.
The crescent is the axiomatic principle.
Shiva is not a living being but an Omega point.
The method is from teleology to ontology.
"(You) who are the quintessence of the arts and the real fruit of penance"


The quintessence of the arts is the crescent moon, delicate and ineffable.

"Why does a baby smile? Because in the forest, two buds are flowering, and the clouds play hide and seek with the crescent moon." - Tagore.

SLP5 - P41

"The real fruit of penance" Shiva does penance, and the fruits arrive through Shakti.
"The givers of bounties to the devoted"
The vertical axis of Shiva and Shakti bestows bounties.
"Bestowers of welfare to the three worlds" - Why is there repetition?

SLP5 - P41


"Who appear again and again in the heart..."
"Again.." this is the dynamism.
"Who in themselves experience eternal bliss..."
They share the bliss.
God likes ice cream so there is an identity between you and God.

SLP5 - P42

"O giver of prosperity, may this wave of bliss be victorious, which wells up from the river of your history..."
"History " means the life of Shiva.

"Clears the dust of sin which falls into many reservoirs through the channel of intelligence, which shows the way out of Samsara "
This is like the increasing voltage of a bulb which turns into blinding light and the filaments disappear.

"I meditate in my heart on the auspicious one, snake garlanded..."
The snake is the mysterious element.
"Auspicious " includes the tragic touch of the snakes.

"Known through the Vedas..."
The content of the Vedas, if distilled, is the Absolute.

SLP5 - P43

"Gladdens the heart..." Tripura is the destroyer of the three cities.

The cities of: Gold - Kubera
Silver -
Iron -
-these are luxurious conditionings of the mind, and detract from the Absolute.


"The three-eyed one..." - the third eye is vertical.

" Holder of the deer..." - Shiva was a hunter - hierophantic godhead derives from here, primitive man was a hunter - the Shiva Cult is ontological in its starting point. Krishna was a cowherd, the most basic occupation of young Indian peasant boys - he is the giver of bounty.
"Kindly disposed towards me..." - there is a reciprocal feeling.

SLP5 - P44

"Lord of all creatures..." - Pasupati is the Lord of Beasts, the support of consciousness, the great dancer who plays alone, fearless.

"Riding on a bull..." ( There is a Chinese god who rides on a buffalo- see buffalo demon (Maheshasura.)
If Shiva appears on a white bull, he represents life.
If Shiva appears on a buffalo, he represents death. (if you are dying)

"Ride this auspicious horse..." the devotee is a horse.

(Sacrifice of Isaac - see Narayana Guru and the cucumber substituted for animal sacrifice).)

SLP5 - P45


Verse 65.
Fearing a kick on the chest, the God of Death moves away.
The ageless gods, with brilliance of crown gem-lights perform ritual waving.
"O consort of Bhavani (Parvati), on seeing him, with the maiden of personified liberation, with full embrace,
What is it that could not be attained by one who is filled with devotion to your lotus feet."

SLP5 - P46

I worship that blue-necked one like the male peacock, for whom dusk is like the end of summer.
- dark splendid colours and rumbling like the breaking of the monsoon.
Angels' glances like lightning, devotee's tears like rain, Parvati the female peacock.
Shiva is compared to the peacock - he is nilakanta, or blue-necked through drinking the poison at the churning of the milk ocean, to save the world.


SLP5 - P47



SLP5 - P48


A Darsana is a conceptual and perceptual vision of the Absolute.
In the west, science and religion have separated.
Philosophy is logical - Philosophy is distinct from experience.
In the East, the emphasis is on an experience, a vision.
Is a Darsana a system of philosophy?
Religion has different connotations in East and West.
In the Gita there are eighteen chapters, each with contradictions.
Each is a system of its own, with a logic of its own.
"The world is in me and I am not in the world,
I am in them and they are in me
I am not in them but they are in me..."

SLP5 - P49

Narayana Guru adopts a different logic for each chapter
- he goes from the known to the unknown.

In the first chapter, he starts in the Upanishadic tradition with
" Adhyaropa".

The West accuses Vedanta of:
Solipsism = it quotes itself as proof for itself.
Syncretism = it is composed of all sorts of heterogeneous things assembled together.
Every philosophy in the West excludes all the others.
UNLIKE the system of Darsanas which is non-exclusive.

SLP5 - P50

In India, there are six Darsanas in three pairs:
Samkhya and Yoga
Nyaya and Vaisheshika
Purva Mimamsa and Uttara Mimamsa.

Empiricism starts with the ontological side and depends on sense-data.
Vedanta cannot be Idealist because it depends on sense-data.
In Idealism such as Plato's, sense-data are seen as not real,
similarly with Hegel, Kant and Schopenauer.

In Idealism too much importance is given to the mind.
If too much importance is given to sense-data, we get Empiricism.

SLP5 - P51

Adhyaropa, as in the first chapter of the Darsana Mala, is Empiricism.
It postulates an Empirical world as real.
Let us suppose, in the first chapter, that sense-data are real.
This is included within the complete scheme of Vedanta;
"All is Maya" is not a basic principle of Vedanta.
One must put Sat, Chit and Ananda in their proper places.


"In the beginning, there was non-existence indeed,
Dreamwise, then again by mere willing,
Everything existent created he, the Lord Supreme."

SL P5 - P52

Vedanta says that everything was nothingness in the beginning.
The Absolute is a paradox - it both exists and not exists.


The Absolute exists vertically and not exists horizontally.
"The Supreme Lord" or "God" creates the universe
as James Jeans says: "God is a mathematician"
God is a mathematical abstraction.
"Dreamwise" - created as in a dream - conceptual.
"By mere willing" -God was lonely and said "let me become many".
"The world is will and presentiment" Nataraja Guru.

SLP5 - P53

"In the beginning, in the form of incipient memory factors, all this remained.
Then the Lord by his own power of false presentiment, like a magician,
created all this world of change."

"Incipient memory factors" - the beginning of memory.
"Remained" - potential, not kinetic, amorphous.
"False presentiment" - God is telling lies
- this is the negative side of the total situation.
The snake and the rope - the nescience principle.
It is the eidetic sense - as in the Rorschach test.


SLP5 - P54

"This world before creation
Was latent within himself.
Thereafter like sprout from seed,
From himself by his power, by itself it was created.
The power, however, as of two kinds
Is to be known as the bright and the dark.
There is no coexistence between these two,
As with light and darkness".

Positive and negative, these are antinomian principles excluding each other.
This is a basic structural feature.
This is the first basic distinction in the Absolute.

SLP5 - P55

"In the beginning, this world,
Which was in the form of mind- stuff,
Like a picture, achieved with all this picturesque variety,
Like an artist, the Lord".

"Artist" - the Absolute is presented in various terms - Lord, artist, magician.

6) The powers of a yogi - Sai Baba materialises objects - view the positive and negative aspects as a whole.


This is an example for clarification:
if you do not like it, use your own example.
"Nature" is Prakrti.

SLP5 - P56

7) The world becomes real as the eidetic sense becomes more pronounced.

8) Misterium tremendum - a paradox is at the core of the Absolute.
The tragic aspect of life exists.

9) Vedanta does not believe in evolution of the universe - it is considered mechanistic.
This applies to the Big Bang Theory, as opposed to the Steady State Theory.



Clay is the ultimate material cause, empirically viewed.


Chapter 2

"Apovada Darsana" - This is Negativist, it is made up of "arguments that reduce" (literally translated)
2) Cancellation. In the case of the statue of a lion, the lion is the effect, the stone is the cause.

SLP5 - P57


3) Bracketing - any notion must be enclosed in brackets.

SLP5 - P58



The frog leaps into the shadow of the snake's hood.

SLP5 - P59


This structure describes the Gurukula or ideal institution as a building with four floors.

SLP5 - P60




The negative approach is continued.
From sat chit ananda there is a further reduction.


Sat chit ananda in Chapter 2 is at the neutral O point, from there downwards there is
a first degree of negation in Asatya Darsana (chapter 3)
a second degree of negation in Maya Darsana (chapter 4)
a third degree of negation in Bhana Darsana (chapter 5)

Asatya is unreality.
Mayavada thinks the world is unreal.
Vedanta is Mayavada.
In Ramanuja, there is no Mayavada.
Asatya Darsana is an invention of Narayana Guru
- the world is false, not as an optical illusion, but as an eidetic presentiment.
Asatya is a phenomenological approach as in Hume and Kant.

SLP5 - P61

An example of the Eidetic presentiment is in the image of the snake and rope or in the Rorschach test.
Existence in this Darsana is phenomenological - an appearance.
All appearance is negative - omnis determinatio negatio (all determination is negation - Spinoza).


1) The world is seen in the Self.
Inside the Self is a phenomenon corresponding to the blue of the sky
The colour is illusory.
The mind inside the Self is equally illusory.

SLP5 - P62

2) Mind and nescience are the same thing and are negative.
This Darsana centres around the mind.
The world is a presentiment of the will.



The mind is nescience.
The mind operates to create a presentiment of the will on the positive side.
This by knowledge gets reabsorbed, then the whole world is a mere configuration.

4) The world and the will are necessarily related.



SLP5 - P63

7) Vedanta does not accept evolution.
Evolution is the product of evolution.
See creative evolution and emergent evolution which contradict Darwin.
Evolution presupposes a horizontal world.



One kind of error can be in thinking that a reflection is real.
Mistaking a doll for a living child is a more excusable error.

See LACOMBE : "L'Absolu selon le Vedanta".

SLP5 - P64

The world originates in the mind - but where is the mind?


The mind cannot be seen.


The Atma or Self is Absolute consciousness.


Absolute mind is false - it is intangible.

SLP5 - P65

Phenomenology - Husserl, Jaspers, Heidegger, Sartre.


Phenomenology starts from the mind and views the rest as phenomena.

SLP5 - P66



For Hegel, Maya is "Negativitat".
(Like a heavy railway engine shunting in the engine yards.)
Study the negative side of the Absolute.

1) Vidya - Science, the error of knowledge, logic etc.
2) Avidya - Nescience, ignorance.
3) Para - Tamas - Darkness - Pradhana: seed and oak-tree.
4) Prakrti- Nature

Schlegel, Schopenhauer, Schuermacher, Hegel
- were all influenced by the Upanishads.
Schlegel was a Sanskrit scholar.
Great resemblance to Vedanta.
Vedanta is NOT idealism, because it gives a place to sense percepts.
The Prime Potent Power - Pradhana - is inside Maya.
Verticalize the horizontal tree into a seed.

SLP5 - P68



Both sides have four parts: there are eight types of consciousness.

SLP5 - P68

SLP5 - P69



The elephant in the pond.
The pond is nearly dried up: a picture of mystical agony.
Rubbing each other's skins - vertical trouble.
Trampling the roots is square-root-of-minus-one vertical.
"This is a verse on the rainy season: may it give you nearly all you require".

23) There is reciprocity between autumn and the lotus.

SLP5 - P70





Karma is here action verticalized.
The instrumentalism of Dewey - see Bergson.
Karma corrected is Dharma.
The corrective to wrong action is Dharma.
Pragmatism - positive action.
Personality is an instrument.


Dewey, Bergson.
Bergson starts from the ontological.

The motive force is the Self.

The non-Self is the functional side.

The function of the non-Self is to produce the Self.

SLP5 - P72



The gap between ends and means is indeterminism (Maya).
Through Maya (there is ) interaction between the Self and the non-Self.

Vertically the Absolute Self is actionless - horizontally it has actions.

11) Who hears is the supreme Self.

SLP5 - P73

10) Action and actor cancel in the Absolute.
7) Inside the body there are different palpitations and flows.
There is no action when viewed absolutely.
9) The stress is now on the plus side, the garland is ascending.



Kant - Pure reason, Practical reason.

Reason is a function of the Self.

Red Hot - Action
White hot - Reason
Both are activities of consciousness.



Action for its own benefit.

SLP5 - P75

2) Conditioned reason is: "I think that I am thinking."
Unconditioned reason is when there is no thought of thinking at all.
3) Knowing the difference between the true Self and the false Self
is Self-awareness, (Atma Jnana).
4) To be lost in pluralism is Anatma Jnana.
6) A lamp is proved by its very existence - ontological knowledge.
7) Inferential knowledge - as of fire from smoke.
8) Upamiti Jnana - Analogical knowledge.

SLP5 - P77

Bergson - "Durée et simultanéité".
Peter and Paul - Time and space.
"Horizontally viewed, one second can become one thousand years,
vertically viewed one thousand years can become one second."
Henri Bergson.

Arrow - mango blossom - mango is a sweet fruit,
it produces a magenta blossom and in spring the leaves grow horizontally.

SLP5 - P78







SLP5 - P79


CHAPTER 8, 9, 10

There is no real difference between Bhakti and Yoga.
Yoga is more advanced.
When a good fat housecat rolls in the sunlight, it is a yogi.
This is Natural Yoga
Bhakti - there is no textbook.

In fact there are only two Yogas - Karma and Jnana (action and wisdom)
This distinction should also be abolished.
The two meet in Vedanta.

Bhakti is frequent in North India.
It is essentially dualist.
"I am a mad dog lying on the roadside" Narayana Guru.

1) Bhakti is meditation on the Self - not unilateral external devotion.
2) Atma is replaced by Brahman.
BRAHMAN = ATMA= ANANDA (the Absolute = the soul = bliss)

SLP5 - P81


THE NANDI (Introductory invocation)
"That creation which is of created things the first,
Which bears what is offered according to (obligatory) rules,
That which is the ghee,
That which is at the same time the sacrificer,
Those two which ordain time,
That ground which inhere in sound, substance and quality,
Filling the whole universe,
That which is said to be seed of all manifestation.
That by which gives life to all beings,
Let these eight manifestations of the Lord
Attainable by what is given to the senses,
Bless you.


"Ya srishti srashturadya" - That creation which was of created things the first.
"Vahati" - bears.
"Vidhibutam" - what is offered according to rules.
"Ya havir" - that which is ghee.
"Ya ca hotri" - that which is the sacrificer.
"Ye dve kalam vidhattam" - those two which ordain time.
"Shrutimshayaguna" - the three categories of sound, hearing, substance, quality inhere (not clear, ed.)
Ya sthita vyaya vishvam
"Yam ahuh sarva bya prakrtiti" - That which is the potential source of all manifestation in Nature.
"Yaya praninaha pranavantah" - that by which all living creatures attain to breathing status.
"Pratyakshabhih prapamah" - attained by what is given to the senses.
"Tanubhih" - bodies.
"Ashtabhihi vastabhihi ishah avatu" of the eight bodies all of you, Lord, let it save.

Eka Purusha - there is a golden-haired and bearded man inside the sun and also inside the pupil of your eye.

There is another version of this structure:


On page 81 of this document there are two structures
It appears clear to the Editor, who was also the person who originally made these notes, that the word "hylozoic", which appears in between the two structures on the page, refers to nthe lower structure, and that there is a missing word "hypostatic", which should refer to the upper structure.
81a is a hypostatic version, with a positive reference.
81b is a hylozoic version , which would have a more earthy, negative reference.
SLP5 - P82

The error of the pundits is that Kalidasa is not speaking in Puranic but Upanishadic terms.
The first verse of the invocation, the nandi is:
"That which is spoken of as "eka purusha".
There are two purushas (persons) - Vedanta believes in a hypostatic and a hierophantic purusha,
which two cancel out in the "eka purusha". (eka = one)
The duality of Samkhya is revised by the Gita.

"Shiva" is the oldest name of the Absolute on Indian soil.


SLP5 - P83

The butter is also the person sacrificing.
The sacrificer is not distinguished from the sacrifice.
Time can be divided horizontally or vertically.
Generalise the notion of nature and you get prakrti.
That which is said to be the universal nature principle is breath:
that is the principle which gives life to all living beings.

SLP5 - P93

"That creation which is the first of all created things,
Which bears what is offered according to (obligatory) rules;
that which is the clarified butter, that which is at the same time the sacrificer (hotri).
Those two which make time, that ground in which inhere quality, sound, substance; filling the whole universe.
That which is said to be the seed of all manifestations.
That which gives life to all beings.
Let these eight manifestations of the Lord,
attainable through what is given to the senses - bless you."

SLP5 - P94

Sutradara - the stage manager.
Entry of Dushyanta.
The "Pinaka-wielder" is Shiva.
This is the archetypal figure of Shiva pursuing a deer.
"The deer is scarcely perceived" - vanishing point.
It makes a horizontal line, more through the air than on land.
The arrow flies, this is the tragedy of the horizontal axis.
The path is strewn with half-eaten grass; the dotted line of tragedy.
Fitzgerald contraction of the deer.

SLP5 - P95

With the speed of the chariot objects are distorted, etc.
He wants to treat the horses and chariot as counterparts.
Near and distant things are being mingled, a monde affiné is being created.
Far becomes near horizontally
Divided becomes united vertically


Horizontal and vertical union.
Bent seems straight.
The charioteer gesticulates to illustrate the horizontal speed
- then the ashram appears - a vertical factor.

SLP5 - P96

The ashram is a vertical island of neutrality.
Fire on flowers = agnihotra (fire sacrifice)
Deer = Shakuntala = flowers
Burning is the beginning of verticalisation.

First description of the ashram (in Jaina terms):
1) Grains pecked by the parrots are left undisturbed by the
Rishis, forgetting food.
2) Nut-crushers for lamp oil - the ashram is Self-sufficient.
3) The deer are not afraid of the chariot inside the ashram.
4) Marks of die from the bark cloth indicate the simplicity of Ashram life.

SLP5 - P97

The King's throbbing arm is an omen of disaster.
There is a dialectical relationship between pot and damsel - their shape.
The name Anasuya means "without jealousy".

SLP5 - P98

The roots of the trees bathe in the canal.
The fire is lit with clarified butter.


Shakuntala's garment covers and spoils her beauty,
but is also an ornament - paradox.

Shakuntala seems to be a creeper on a tree - this is a suggestion of Shakuntala's involvement with Dushyanta.

SLP5 - P99

The bee goes to her lower lip - square root of minus one.
Only a woman's lower lip is referred to, a man's never.
A bee is a universal principle of honey- seeking.
"Between eyes and ears" - the seat of gossip is between the eyes and ears.

SLP5 - P100


NANDI (introductory invocation)

The Brahmacharis come to collect firewood (for Vedic sacrifice) = pedestal.
Ahimsa (non-hurting) (a Jaina quality) inside the ashram = pedestal.


SLP5 - P101

Abhijnana (as in title of play) means "recognition".
Eyes of Shakuntala >< eyes of deer >< chastity.
Dushyanta asks if Shakuntala must continue a life of chastity, like a female deer.
Both the tendencies are merged.
What the King wants, what Priyamvada says,
What Kanva wants, together are a solution and salvation.
slp5 - p101



Dushyanta is non-innocent horizontality,
Shakuntala is innocent verticality.

They combine for this error or non-error.
Vedanta does not explain anything away.

SLP5 - P102

He gives the ring to pay the debt to the waterman.
There are two trees with two pots and her two hands reddened.
By describing her physical fatigue, he describes her erotic feeling.


She is indebted horizontally

SLP5 - P103


SLP5 -P103

Plant = child
Water = breast milk
Creeper and tree = Shakuntala and her husband

The hair represents numerator glossiness, sunshine.
She holds it up to show that she is not wholly overwhelmed by love.
She turns her eyes like a deer turning its head.

SLP5 - P104

She is a banner blown against the wind.


SLP5 - P105


The king gives the situation an everyday interpretation by attributing Shakuntala's state to ordinary fatigue.
The elephant means horizontal values are prevailing.

SLP5 - P106

The buffoon complains of the hard work and the chase.


"A man in love interprets everything with reference to himself."


First nothingness on the plus side (the buffoon).
The buffoon leans on pillar (right angle)
Everything he talks of is on one side of the quaternion.

SLP5 - P107


The eyes and ears are the link.
Heavy hips imply rich emotional content.
"A man in love interprets everything in relation to himself"
This is a universal law.
The King is converted from a horizontal state to a vertical.
The deer have Shakuntala's eyes.

SLP5 - P108

The buffoon is tired.
The king is still full of activity - but not fatigued of love affairs
- he is tired of killing deer.
There is reciprocity between the fawn and Shakuntala.
The deer's glance in the first scene turns from fear to love.
There are four kinds of animals referred to:
buffaloes, deer, boars and .......(birds? horses? ED.)
The loosening bowstring brings bow and string together in the vertical axis.
Surya Kanta is a stone which creates rays when the sun falls on it, like a hermit's potential power.
"Son of a slave girl".
The creeper reoccurs continuously, it stands for Shakuntala.
The King speaks directly of his love, shows honour as Puru's descendant.
One flower drops on another, one is more hypostatic than the other.
Dates and Tamarind - like refined Bombay Parsi ladies and crude Marathi coolie girls.

SLP5 - P110

An outline of beauty filled with content from the existential side.
The creation of existence from the ontological side.
Describe Shakuntala's beauty.
An unsmelt flower - on, from, by, through, for itself.
The hermits' heads shine with cheap ingudi oil (insult), they have no other oil.


SLP5 - P111

This page is filled with the sanskrit version and transcription.

SLP5 - P112

The King is compared to a Muni - he is the ruler of the kingdom as the Muni is the ruler of the senses.
There are three references to her dress.
An imaginary thorn.
Her two friends are almost vertical: Shakuntala is verticalized, she is like a creeper on a tree,
Anasuya is almost verticalized, Priyamvada slightly so.


"A person in love sees himself" equates the Self with the non-Self.
The buffoon views the world horizontally, the king has the honour of the Puru race.
The hermit boys say: "we have attained the object of our desires - we are satisfied"
They are going to see the King who is a complementary value to them.

SLP5 - P113


Abundance between two systems.

SLP5 - P114

"He has conquered his passions" but is in love with Shakuntala.


SLP5 - P115



Both are treated as duties, to the Queen or to the hermitage.
The Queen treats the servant as a son.
Shakuntala is also a mother principle
- there is parity between them.
Reciprocity - there are real demons on the existential side.
Substitutes a messenger for the son - fear of Rakshasas (demons).
Both are the same.

SLP5 - P116

Previously the King and the jester were alone under the tree,
Now they enter three worlds, one the rival of the other
(the Queen and Shakuntala).
The boy sends water to Shakuntala.
The king has power to drive away ghosts.
Trishanku - a Manu sent up to heaven by his guru and rejected by Indra.
Sunyavada - madhyamika - the philosophy of Nagarjuna - it does not cancel out, it blows neither hot nor cold.

SLP5 - P117


The lotus stalk represents the central nervous system of Shakuntala.
She is injured in her simplicity by her encounter with the King.
(Ayurveda Shastra, Verse 1: "Disease is caused by affection".)
There are two cures: chant some mantras and pour holy water or treat with oil and baths.
Water pouring down a hill.
The laws of nature are operating in the world of necessity.
"Burnt by Shiva's fire" - there is fire also at the Alpha point.
The light of double negation makes a light that dulls the sun.
Double assertion likewise.


The King is burnt by a submarine volcano - he enters the sacred presence and suffers, but does not mind suffering if he is in the vertical axis.

SLP5 - P118

Her banner is a fish; her  eyes are like a fish.
She is on the negative side,
but her eyes reveal her position on the positive side.
"This god with fish banner who pains my mind, will delight me if he strikes me for the large-eyed one."


Suffering in the vertical axis is doubly negated.
Kama Deva (Eros) is burned and sinks to the Alpha point.
By subterranean heat he can burn if there is no double negation or double assertion.

SLP5 - P119

The King has asked if Shakuntala's vow is until marriage, or for good.


The lotus leaf is horizontal.
The stalk is vertical.
Neither celibacy nor non-celibacy are recommended.

SLP5 - P120

Shiva burns Kamadeva.


Sacrifice - ritual.
Permitted at the end of a rite.
Vedanta is the end (-anta) or final point of the Vedas.
Going beyond Karma (or beyond necessity) to contingence.
The banks of the Malini have little wavelets.
This is the world of sunlight, thus She is on the plus side.

Karma Kanda (that which pertains to action) is over,
Jnana Kanda (that which pertains to wisdom) begins.

SLP5 - P120

Kama Deva gesticulates that he feels the touch - at the ontological limit;
it is the most basic sense.
This is in order to banish the heat of the love affair - the wind can cool.
Malini means "skin".
(The bower of creepers - see "Shakuntala".)
There is a circle of reeds - then of creepers - then footprints.
The heavy behind implies a walk like a duck or swan.

SLP5 - P121

The child, when born, will balance the weight of the behind.
This is structural, not aesthetic perfection.
The circle of reeds represent the boundary around the world of a girl in love.
He looks at her and feasts his eyes.
It is a "full feast" - in the Absolute there are no parts.

SLP5 - 122

A stone slab strewn with flowers;
- this represents the ontological basis
- flowers are the limit of ontology.
She is swooning from a negative state of consciousness.
She has faded very much - the absolute quality of Shakuntala.

The ointment on her breasts
- the breasts are the horizontalization of a woman's body.
Lotus-stalk fatigued in summer - shows the extent of her fatigue by analogy.
Breast = feeling.
Hands = energy.
Both are fatigued.

SLP5 - P123

She is in a state of Absolute negativity, like lotus stalks.
Upper half.
There is a paradox - she is charming and deplorable at the same time.
She states her love straightforwardly.

Double negation - the heat of the afternoon causes clouds which rain and negate the heat - thus her love.

No immorality is involved in their love - Kalidasa wishes to establish this.
This is Gandharva marriage - contemplative human conventions do not apply.

SLP5 - P124

A very strong mango tree supports the creeper.
A girl must have horizontal strength to raise a family.

"Type" in literature disappears in Europe after the 17th century.
Anasuya and Priyamvada represent types
- they fulfil both requirements at the same time
- they are neither too abstracted or too concretised.
Everybody knows of the love affair - there is no need for action
- the thing will take care of itself.
The tears of the King flow on his bejewelled and bow-scarred wrist.

SLP5 - P125


The diamonds are wetted by the tears.
The bracelet never touches the bow-scar
That is - his arm has grown thin.



SLP5 - P126

Shakuntala is advised to send a love letter.
She begins the letter with reference to herself
- begin at the ontological side.
The trick of hiding the letter amongst the flowers and conventional tricks of poetic composition.
The King as horizontal and vertical hunter
slp5 - p126


The bracelet does not touch the scar - it would if he were a mere hunter.
He is a hunter, but he is a hunter of Shakuntala's eyes.
Shakuntala is too far gone in love with the king.
He is worthy of her.
A drop of water and the ocean.
A mango and a creeper.
Two stars and the moon.

SLP5 - P127


SLP5 - P128

There is a sudden change in Shakuntala from depression to smiles at the idea of writing a letter.
The horripilation or thrilling of the cheeks:
- the cheeks are the most superficial part - but they are positive.
She raises only one eyebrow - making a sinus curve or figure-eight.
This is horizontal, but very slightly tilted towards the vertical.
On the numerator side there must be a sex act
She is writing poetry and raising her eyes in the concentration of composition.
She engraves the poem on a lotus leaf.
Nothing artificial must intervene between the conceptual and the vertical.

SLP5 - P129

The day does not make the lotus fade as much as the moon.
Flowers and crushed lotus stick to her body.
The lack of co-ordination of her limbs means that the creeper has fallen to the ground.

Shakuntala does not think herself worthy of the King.
She sit up in interest to compose a love poem
- the King stops her from trying to rise.
" O cloud wanderer do not be separated from your wife."

SLP5 - P130


SLP5 - P131

The King affirms that his other wives are of no importance to him.
"The sea-clad earth" is horizontal.
"This friend" is vertical.
The girdle of the seven seas delimits the absolute domain of any King
- the seven colours of the spectrum.


SLP5 - P132

The antelope seeking its mother - love seeking its object.
Priyamvada and Anasuya are in the same denominator context in going after the antelopes - delicacy of device.
One is called back for horizontal support.
There are two consolations.


She offers to leave, thinking of Kanva - he restrains her - a certain use of force is justified.

Gandharva marriage is not in the human context.
Both the King and Shakuntala are of divine origin - he a descendant of Puru,
she the daughter of an Apsara.
"The goodbye to the bower": hesitation at the beginning, then willingness, then regret at the end.



Kalidasa wants to say that the wedding in heaven is over


The reeds in a circle are the arrowheads protecting the King.
The King lingers there - the reeds are verticalized.
The mud is fecund ground for the reed.




The reed enclosure

SLP5 - P134


To the flesh eating-demons - the flesh is like a precious ruby
- like a sunset or sunrise.
The voice from heaven is the introduction of the numinous element.

The girls offer flowers - why this idol worship?
Will the King remember?
He forgets as the result of a device.
Anyway there is Maya - the principle of indeterminism.
On the whole, the King is an honest man.
Will Kanva approve of Shakuntala's action?

SLP5 - P136

Priyamvada is conventional.
Anasuya is unconventional.

Anasuya thinks Kanva will approve because she has an open morality and knows he is a spiritual man.
The offering of flowers - Kalidasa does not necessarily approve of the worship.
Shakuntala is in love and does not fulfil her duties of hospitality to her Muni (sage)guest.
The Muni threatens that he will respond to neglect on the horizontal axis by giving no blessing.
This is a bad omen.
The flower basket falls - also a bad omen.
The sage forgives but cannot take back the curse.


SLP5 - P138

The ring is mentioned - the ring was not mentioned.
Before it was in the vertical world, now indeterminism enters the scene.


This scene introduces the horizontal axis - now the negative side will come.




SLP5 - P139

Durvasas wears sad clothes - he is a harsh horizontal saint.
He walks away with a heavy step.
Like a fully blown lotus he tramps quickly.
He is a Tapasvi (renouncer), maybe a Siddha (possessor of psychic powers or siddhis).
With expanded fingers.
He is in the middle and horizontal.
She is in the middle and vertical.

The last scene was demons around a fire at sunset.
Now it is the dawn time.
The sun and moon influence the bodily metabolism.
On the one side the lord of medicinal herbs,
(as in the Middle Ages) the moon.


SLP5 - P140

In Act 4 complication becomes complete.
Everyone becomes negative but Shakuntala is sleepy and incapable of action.
No-one blames Shakuntala but her misfortune is caused only by love or by the curse of Durvasas.
Shakuntala is blameless.
Kanva also is not involved in the horizontal.

SLP5 - P141

There is a contrast between the boy and the girl in the morning.
The girl is tired.
("Women should not wake up early in the morning" Nataraja Guru.)
The Rishi weeps for his daughter
- this is a most important verse.

The prophecy comes in four lines of Vedic metered verse - a quaternion.

Priyamvada speaks in Sanskrit, not in Prakrit.
(Prakrit means "natural"; viz. "Prakrti").

SLP5 - P142

Shakuntala bears seed as a sami tree bears fire.
This is the essence of Advaita: any log of wood contains fire (friction).
The garland is kept fresh in a casket to keep her happy.
The mango tree represents the principle of fecundation.
The Kesara tree contains fire between the stamen and the pistil
= the fire in the womb.

SLP5 - P143

Kanva's speech about the pain he feels - how much more pain would the father of a family feel.

Sacrifice - the speech of Kanva.

"Vedi" is the area of sacrifice.
Perfumed smoke rises to purify.
The structure is the five-fold plan of the body.
108 is a complete structure.


There are five senses and five satisfactions.

The speech by Kanva to the plants.
At the Omega point is the voice of the quail.
Kanva is creating a magical world of nature.

SLP5 - P145

Three equations.
Shakuntala will not water the plants.
" " " " crop the leaves of the plants.
Her chief delight is the first blooms.
There is a parallel with Proserpine.

The supernatural grows out of the natural.
The quail's song = the voice of the trees = possibilities.
Probabilities end, possibilities begin.

Shakuntala embraces the creeper.
The creeper concretely embraces the tree.
The creeper virtually embraces Shakuntala.

Kanva knew that a girl of Shakuntala's absolutist quality could only marry the king - as with a creeper and a mango-tree.

SLP5 - P146

The five fires with grass and sesame strewn around and five boys.

In the middle is a tree - the vertical part of their function is to give vertical life to a flower, as with a baby in the womb.

A man comes from the other side, bathing.

The deer graze on the negative side of the structure.
Parrots pick at the grains, there is another circle
- this is like a magic circle as in the chakras.
There are five petals in the Muladhara, six in another.
Where is the origin of this?
It is an unauthorised product of the speculation of the Indian mind.


There are deer grazing on the negative side.
Shakuntala is the malika creeper growing around the tree.

The King is the archetypal king of any city. Pura (city) - he is of the Puru line.

SLP5 - P147


All together = chakras.
All become a lotus or a star or crescent.

SLP5 - P147







All together = all the Chakras become lotuses or stars or crescents.

Yoga is a lightning streak inside you.

SLP5 - P148

Shakuntala's refusal of the ring = tragic grandeur
She refuses the ring. Also she does not sleep in the palace.
This is Tyaga (renunciation).


Follows a series of quotations:

From Manilius:
"Is it wonderful that man can understand the universe,
Man, in whose very being the universe exists
And in each one of whom stands a representative of God in miniature?
Or is it right to believe that Man has sprung elsewhere than from the heavens?
He alone stands in the midst of the citadel, a conqueror,
His head erect and his shining eyes fixed upon the stars."

1) Sharpness, cutting edge.
2) Fire, splendour, light, glow, heat.
3) Healthy appearance, hearty.
4) The fiery and colour-producing power of the human organism.
(Situated in the bile.)
5) Power, energy, vital force.
6) Passionate nature.
7) Mental or magic power, strength, influence, dignity, position.
8) Sperm.

"This entire compound (soul and body) he divides lengthways in two parts,
which he joined to one another at the centre like the figure of an "X"."

"The medieval ideal of life for the sake of death needs gradually to be replaced by a natural conception of life in which the normal demands of men are thoroughly kept in mind, so that the desires of the animal sphere may no longer be compelled to drag into their service the high gifts of the intellectual sphere in order to find an outlet."

SLP5 - P85


What you thought was fire is a gem that can be touched.
(Kalidasa, Shakuntala)

Take the bible and see if the Good Samaritan kissed his wife.
(Nataraja Guru)

If you are crossing a forest and come to a crossroads, keep on going straight or you will go in circles.

Fill your mind completely with overwhelming beauty and you are a mystic. (Nat.Guru)

Cosmology and psychology must coincide. (Nat.Guru)

I am wandering and I want to fill my belly, and I also like money.
In vain I am wandering, and I do not know how to worship you.

Narayana Guru substituted a cucumber for animal sacrifice in a temple- cf. the sacrifice of Isaac.

The gap between ends and means is Maya.

Horizontally viewed, one second can become a thousand years;
Vertically viewed, one thousand years can become one second.

When a beautiful fat housecat rolls in the sunlight, that is yoga.
(Nat. Guru)

I am a mad dog lying on he roadside.
(Narayana Guru)

Disease has its origin in affection.
(Ayurveda Shastra)

But there is a secret that none of them know: knowledge releases from all sin. (Nat. Guru)

Where Karma ends, the Tao shines.
(Nat. Guru)

Yoga is a streak of lightning inside you.
(Nat. Guru)

Is it a wonder that man can understand the universe, man in whose very being the universe exists, in whom there stands a representative of God in miniature: or is it right to believe that man has Sprung from elsewhere than from heaven?
He alone stands in the midst of the citadel, a conqueror, his head erect, and his shining eyes fixed upon the stars.

Space is like sitting inside an elephant.

Find God through the behinds of women.

There is no such thing as a sad Absolute.

The gates of fate can open anywhere in this world if you knock.

My Guru is God and humanity.
(Narayana Guru)

Birth is sleeping and forgetting.

The universe is a machine for making gods.

When you pour oil from one vessel into another, and the flow continues,
that is meditation.
(Nat. Guru)

To seek to rise above intelligence is to fall outside it.

If you want to catch a train, look it up in the timetable or ask
the stationmaster.
(Nat. Guru)

Meditation consists of bringing all values inside your Self.

Experience the truth as a gooseberry in your fist.



Editorial note: the quotations from the Guru were noted in the margins of notebooks etc. from the flow of the Guru's talk. It has to be understood that most of his days were spent in talking. Some of it was structured lessons or seminars, but he even talked while brushing his teeth. The quotes are out of context and we are hesitant to present them in this way, but this is what the Guru said and it seems to be of interest. Some quotes are actually phrases also found in his printed works, in context.ALL QUOTES ARE FROM NATARAJA GURU, EXCEPT WHERE INDICATED.

Clear thinking tends to result in correct action.

There is no difference between wisdom and common sense, common sense is just sense that is common to everyone, everywhere.

The psyche is a woman.

Psychology is sex.

Sex has to be solved in and through itself.

Hinduism is a woman

My task in life is structuralism

Belly to belly lasts ten minutes, back to back lasts a thousand years.

The goddess is just a woman, any woman

Why should I (the guru) be afraid of the goddess, she is just me upside down.

To seek to rise above intelligence is to fall outside it.

A woman is a complete psyche.

The proper study of mankind is woman

Biologically, the female is the type, the male a sub-type.

All aesthetics is erotic.

Beauty could be described as two things saying the same thing from different angles.

Fill your mind completely with overwhelming Absolute Beauty and you are a mystic.

If you want to catch a train, you look it up in the timetable or ask the stationmaster.

It is the same with philosophy.

Meditation consists of bringing all values inside yourself.

The absolute is tragic.

Education is learning to link name and form.

The Guru asked his Guru, Narayana: "I still do not understand why Arjuna had to fight at the end of the Gita, why was it?"

Narayana answered: "If he had not fought, he would have regretted it afterwards"

If you cannot explain your philosophy to a grandmother in Ettikulam (a nearby village), go back home and think again.

Someone asked the Guru what he should do to become a vegetarian.

The Guru answered: "Take a chicken, cut its head off, cut it up, cook it and eat it. Keep on doing this until you become a vegetarian".

We are going to change the world for a thousand years.

Art is the cancellation of the self and the non-self.

Beauty could be described as two things saying the same thing from different angles.

Beauty consists of analogies between the beauty felt inside you and the beauty felt outside.

Siddhis (psychic powers) are psycho-physical dynamisms. They are the like plastic spoons etc. soap-powder packets: free gifts of very little value.

Fill your mind completely with overwhelming Absolute Beauty and you are a mystic.

All appreciation of beauty and all mysticism is erotic.

Reach out to the beauty that is within you.

Experience the truth like holding a gooseberry tightly in your fist.

Aruna (magenta) and Karuna (compassion)
between them are all the message of the Saundarya Lahari.

Love is a vague word used by unscientific people about a feeling they don't understand.

Every time a woman opens her mouth, she is lying.

Men think with their heads, women think with their behinds; the women are right.

All proper meditation is erotic, anyone who says that it is not so does not know what he is talking about.

On Kandukavati: "There is no Indian Spirituality without the Dancing Girl. Take away the dancing girl and there is nothing left."

"The husband does not merely adore the wife, nor the wife merely adore the husband; it is Self-Bliss alone that each adore, as lodged in every sensuous object." (Narayana Guru)

Understanding releases from all Karma.

Beauty emerges when two sides meet and cancel.

The colour solid exists inside you.

Where Karma ends, the Tao shines.

"The universe is a machine for making gods." (H.Bergson)

Beauty consists of analogies.

All religions put some concept on a pedestal
but Vedanta alone cancels everything out.

Maya is the principle of error generically conceived.

There is no such thing as a sad Absolute.

The bearded god of the Sixtine Chapel is a woman.

Put the beauty of your girlfriend together with the sunset and you get God.

Marbles in reaction to one another are horizontal,
a lake inside a lake, a cup inside a cup are vertical

A bitch rolling on its back to feed puppies produces a mystical feeling.

When you say something about God, you are also saying it about yourself.
The feeling of beauty, to be absolute, must contain an "Oh!" or an "Ah!".

Who is this teaching meant for?

It is intended for seekers of wisdom.

"The Truth shall set you free."

You must want wisdom as a deer caught in a forest fire wants to escape.(Sankara)

Our methodology is structuralism.

When the Guru was teaching a lesson on the Saundarya Lahari he noticed a student at the back of the room who was moved to tears. The Guru said: "At least someone has understood."

There is a paradox at the core of the Absolute.

If you try to resolve the paradox, if you try and pin it down, you get a chair or a table; it does not dance."

We are dealing with a dynamism, not a static object.

Question: "Why does all this seem to be directed only at men as wisdom-seekers?"

Nat. Guru: "Women are there already – all women are enlightened."

Question: "All of them?" The Guru replied: "All of them."

"The one who knows the Absolute becomes the Absolute."

Only understand!

When a woman looks into a mirror, she sees God.

If you understand a woman, if you really understand a woman, you understand God.

On varieties of enlightenment: " There are many kinds of Yogis, but there are some few, the most fortunate ones, who can see the Absolute in a woman’s body."

The contribution of Indian Civilisation to spirituality is Erotic Mysticism – it was not repressed by patriarchal and prophetic religions that frowned on sensuality."

If you want to produce a spark, you keep the positive and negative electric poles slightly apart, you don’t press them together. Indian tradition says that to get the maximum erotic spark between a man and a woman you should keep the length of a woman’s hair apart. (about 30 centimetres)"

On another occasion the Guru said: "If a penis is correctly inserted in a vagina, the whole universe will burst into flames."

When a woman looks into a mirror, she sees God.

The proper study of mankind is woman.

What you thought was fire is a gem that can be touched.


Take the bible and see if it says if the Good Samaritan kissed his wife or not.

If you are crossing a forest and come to a crossroads, keep on going straight and you will get somewhere, otherwise you will go in circles.

Fill your mind completely with overwhelming beauty and you are a mystic.

Cosmology and psychology must coincide.

I am wandering and I want to fill my belly, and I also like money.
In vain I am wandering, and I do not know how to worship you.

Narayana Guru substituted a cucumber for animal sacrifice in a temple- cf. the sacrifice of Isaac.

The gap between ends and means is Maya.

Horizontally viewed, one second can become a thousand years;
Vertically viewed, one thousand years can become one second.

When a beautiful fat housecat rolls in the sunlight, that is Yoga.

I am a mad dog lying on the roadside.
(Narayana Guru)

Disease has its origin in affection.

(Ayurveda Shastra)

But there is a secret that none of them know: knowledge releases from all sin.

Where Karma ends, the Tao shines.

Yoga is a streak of lightning inside you.

Is it a wonder that man can understand the universe, man in whose very being the universe exists, in whom there stands a representative of God in miniature: or is it right to believe that man has Sprung from elsewhere than from heaven?
He alone stands in the midst of the citadel, a conqueror, his head erect, and his shining eyes fixed upon the stars.

Space is like sitting inside an elephant.

Find God through the behinds of women.

There is no such thing as a sad Absolute.

The gates of fate can open anywhere in this world if you knock.

"My Guru is God and humanity".
(Narayana Guru)

Birth is a sleeping and a forgetting.

The universe is a machine for making gods.

When you pour oil from one vessel into another, and the flow continues,
that is meditation.

Anything that attains to the o point conquers the world.


1. THE ACTUAL CHAIR in which the actual man can sit; this chair will exclude another chair, and occupies a particular space.

2. THE VIRTUAL CHAIR, in which a virtual man can sit; much like a mirror reflection.

3. THE ALPHA-POINT CHAIR, the form of the chair generalised,
It excludes all other chairs.
This is the universal concrete version, it excludes horizontally but not vertically.

4. THE OMEGA POINT CHAIR: the word "chair" in the dictionary, it is purely conceptual.

Ontology is better than teleology.

If your religion makes you a better person, then it is a good religion for you.

Why should I feel bad about dying when everyday all over India there are young girls crying at the bus stop because they are being sent away to marry some old man they have never met?

Reincarnation is like a caterpillar crawling from one blade of grass to another, at one time its front is on one, while the back legs are still on another, then after a time it is on the new blade of grass.

The revolution is that we burst through all the chakras, instead of treating them as stages.

Why is the absolute kind?
Because otherwise it would be of no value.

Chakras give you something on which to fix your attention, when trying to think of the absolute.

Structuralism is the highest function of the human mind.

When a man in love sees a woman, what he really sees is his own self.
"kami swatam pasyati" -" a man in love his own self sees"

My birth on earth was a mistake"

When you pour oil from one vessel to another, the flow is meditation."

Beauty consists of two things saying the same thing from different angles.

All religions put some concept on a pedestal, but Vedanta alone cancels everything out.

Someone quoted a poem of Tagore about how he could never be a Sannyasin (renouncer or monk) because he loved too much the sound of women's bangles jangling as they fetched water in the evening.

The Guru said: " It is because I love the sound of women's bangles that I am a Sannyasin".

A woman once asked the Guru why, as he was talking about eroticism all the time, he had not got married.

The Guru replied: "I want all of them."

There are two levels to a woman, inner and outer: rejection outside, enjoyment inside.
This is the paradox in religion.

To a Vidyarthi (wisdom-seeker), everything is denied, except the seeking of wisdom.

All of life is a love affair.

The vertical axis is happiness, the horizontal axis is suffering:

God, according to the Guru can be in three places; in your heart, in your mother's feet or in heaven, between the eyebrows.

Beautiful means normal.

Every beautiful girl is mind-produced by some god on high.

Follow anything whole-heartedly, and you will get the truth.

The structure of woman reveals the structure of the negative aspect of man, his psyche. Add the numerator to this feminine structure and you get the whole picture.

Knowledge is a film(a membrane ED), a form which we impose in order to determine objects in this world.

Schematise and you get the Absolute.

The Guru said that Indian spirituality was dealt a death-blow when the British abolished the temple dancing-girls (devadasis).

Bergson's statement that the universe is a machine for the making of gods is just the converse of the usual proposition and is just as valid for Vedanta.

Meditation is cleansing the mind, according to Sankara.

Philosophy is that intelligence by which the landlady can tell if the tenant will pay the rent, B.Russell.

Beware of:

1) Those who talk too much.
2) Those who put religious marks all over their bodies.
3) Women who peek out of their saris." Ramakrishna

Every action is a mistake. Make interesting mistakes and make them quickly.

There is nothing closer to the Absolute than a 16 year-old girl

Put the beauty of your girlfriend together with the sunset and you get god.