The word Guru is a word familiar in the yogic traditions. Though now it is used to mean various different things and is also included in the standard English dictionaries, its original meaning is someone who dispels darkness and brings Light. However the importance of Guru in spiritual practice is immense to the extent that it is generally believed that Yoga cannot be practiced without a Guru. Quite naturally then a question arises as to the Guru in the Integral Yoga. Of course the catch here is that later traditions added the adjective ‘living’ before the word Guru. While one cannot deny the importance of a living Master, it would be paradoxical to say that the Guru is dead since by definition, a Guru is someone who has realized His identity with the Eternal and hence he is no more subject to Time and the laws of death. No doubt he too withdraws from his mortal body like everyone else but unlike other human beings, he is free to remain and act upon the world from other higher domains of existence or else to merge into the Infinite after handing over the charge of his disciples to another competent Master. In any case, he does not disappear from the scene following his ‘death’ which is more of a departure from the material world and its thick veils. The question has relevance in the context of Integral Yoga since there is no question of any successor here as in typical spiritual traditions. The sadhaka of the Integral Yoga, then and now and in the future, has to open and receive and rely and trust the leading of the Divine Mother. Today we share few among many writings and conversations of Sri Aurobindo and the Mother on this subject.
Words of Sri Aurobindo
….evidently sectarian walls are a mistake, an accretion, a mental limiting of the Truth which may serve a mental, but not a spiritual purpose. The Avatar, the Guru have no meaning if they do not stand for the Eternal; it is that that makes them what they are for the worshipper or the disciple. It is also a fact that nobody can give you any spiritual revelation which does not come from something in one’s own true Self, it is always the Divine who reveals himself and the Divine is within you; so He who reveals must be felt in your own heart. Your query here simply suggests that this is a truth which can be misinterpreted or misused, but so can every spiritual truth if it is taken hold of in the wrong way—and the human mind has a great penchant for taking Truth by the wrong end and arriving at falsehood. All statements about these things are, after all, mental statements and at the mercy of any mind that interprets them. There is a snag in every such statement created not by the Truth that it expresses but by the mind’s interpretation. The snag here (what you call the slip) lies not in the statement itself which is quite correct, but in the deflected sense in which it may be taken by ignorant or self-sufficient minds enamoured of their ego. Many have put forward the “own self” gospel without taking the trouble to see whether it is the true Self, have pitted the ignorance of their “own self”—in fact, their ego—against the knowledge of the Guru or made their ego or something that flattered and fostered it the Ishta Devata. The snag in the worship of Guru or Avatar is a sectarian bias which insists on the Representative or the Manifestation but loses sight of the Manifested; the snag in the emphasis on the other side is the ignoring of the need or belittling of the value of the Representative or Manifestation and the substitution not of the true Self one in all but of one’s “own self” as the guide and light. How many have done that here and lost the way through the pull of the magnified ego which is one of the great perils on the way!
CWSA 28: 480
There are three conditions for a disciple for profiting fully from his relation to a spiritual guide.
1st: He must accept him entirely and him alone without submitting himself to any contrary or second influence.
2nd: He must accept the indications given by the Guru and follow them firmly and with full faith and perseverance to the best of his own spiritual capacity.
3rd: He must make himself open and receptive to the Guru for even more than what the Guru teaches to the mind of the disciple, it is what he spiritually is, the spiritual consciousness, the knowledge, the light, the power, the Divinity in him that helps the disciple to grow by his receiving that into himself and its being used within himself for the growth of his consciousness and nature into its own divine possibility.
What the Guru can do for the sadhak depends upon the latter’s receptivity—not upon any method or rule of sadhana. Certain psychological conditions or attitudes of the consciousness tend to increase the receptivity—e.g., humility towards the Guru, devotion, obedience, trust, a certain receptive passivity to his influence. The opposite things—independence, a critical attitude, questionings—go the other way and make it necessary for the Guru to help only indirectly or behind the veil. But the main thing is a kind of psychological openness in the consciousness which comes or increases of itself with the help of the will to receive and the right attitude.
It is not usual to use the word Guru in the supramental Yoga, here everything comes from the Divine himself. But if anybody wants it he can use it for the time being.
The relation of Guru and disciple is only one of many relations which one can have with the Divine, and in this Yoga which aims at a supramental realisation, it is not usual to give it this name; rather, the Divine is regarded as the Source, the living Sun of Light and Knowledge and Consciousness and spiritual realisation and all that one receives is felt as coming from there and the whole being remoulded by the Divine Hand. This is a greater and more intimate relation than that of the human Guru and disciple, which is more of a limited mental ideal. Nevertheless, if the mind still needs the more familiar mental conception, it can be kept so long as it is needed; only do not let the soul be bound by it and do not let it limit the inflow of other relations with the Divine and larger forms of experience.
Because through it [surrender to the Guru]1 you surrender not only to the impersonal but to the personal, not only to the Divine in yourself but to the Divine outside you; you get a chance for the surpassing of ego not only by retreat into the Self where ego does not exist, but in the personal nature where it is the ruler. It is the sign of the will to complete surrender to the total Divine, samagram˙ ma¯m˙ ma¯nus.ı¯m˙ tanum a¯s´ritam. Of course it must be a genuine spiritual surrender for all this to be true.
No [surrender to the Divine and surrender to the Guru are not two different things]. In surrendering to the Guru, it is to the Divine in him that one surrenders—if it were only to a human entity it would be ineffective. But it is the consciousness of the Divine Presence that makes the Guru a real Guru, so that even if the disciple surrenders to him thinking of the human being to whom he surrenders, that Presence would still make it effective.
Yes [surrender to the formless Divine would leave parts of the being subject to the gunas and ego]—because only the static parts would be free in formlessness, the active nature would be still in the play of the gunas. Many think they are free from ego because they get the sense of the formless Existence, they do not see that the egoistic element remains in their action just as before.
All true Gurus are the same, the one Guru, because all are the one Divine. That is a fundamental and universal truth. But there is also a truth of difference; the Divine dwells in different personalities with different minds, teachings, influences so that He may lead different disciples with their special need, character, destiny by different ways to the realisation. Because all Gurus are the same Divine, it does not follow that the disciple does well if he leaves the one meant for him to follow another. Fidelity to the Guru is demanded of every disciple, according to the Indian tradition. “All are the same” is a spiritual truth, but you cannot convert it indiscriminately into action; you cannot deal with all persons in the same way because they are the one Brahman: if one did, the result pragmatically would be an awful mess. It is a rigid mental logic that makes the difficulty but in spiritual matters mental logic easily blunders; intuition, faith, a plastic spiritual reason are here the only guides.
I do not know if his Guru falls far short in any respect, but with the attitude he has taken, her deficiencies, if any, do not matter. It is not the human defects of the Guru that can stand in the way when there is the psychic opening, confidence and surrender. The Guru is the channel or the representative or the manifestation of the Divine, according to the measure of his personality or his attainment; but whatever he is, it is to the Divine that one opens in opening to him, and if something is determined by the power of the channel, more is determined by the inherent and intrinsic attitude of the receiving consciousness, an element that comes out in the surface mind as simple trust or direct unconditional self-giving, and once that is there, the essential things can be gained even from one who seems to others than the disciple an inferior spiritual source and the rest will grow up in the sadhak of itself by the Grace of the Divine, even if the human being in the Guru cannot give it.
First, about your yoga. You wish to give me the charge of your yoga and I am willing to take it, but that means to give its charge to Him who is moving by His divine Shakti [Energy], whether secretly or openly, both you and me. But you must know that the necessary result of this will be that you will have to walk in the special path which He has given to me, the path which I call the path of the Integral Yoga….
The Guru of the world who is within us then gave me complete directions for my path…
I have no faith in the customary trade of the guru. I do not wish to be a guru. If anybody wakes and manifests from within his slumbering godhead and gets the divine life – be it at my touch or at another’s – this is what I want. It is such men that will raise the country….
Influence is more important than example. Influence is not the outward authority of the Teacher over his disciple, but the power of his contact, of his presence, of the nearness of his soul to the soul of another, infusing into it, even though in silence, that which he himself is and possesses. This is the supreme sign of the Master. For the greatest Master is much less a Teacher than a Presence pouring the divine consciousness and its constituting light and power and purity and bliss into all who are receptive around him.
And it shall also be a sign of the teacher of the integral Yoga that he does not arrogate to himself Guruhood in a humanly vain and self-exalting spirit. His work, if he has one, is a trust from above, he himself a channel, a vessel or a representative. He is a man helping his brothers, a child leading children, a Light kindling other lights, an awakened Soul awakening souls, at highest a Power or Presence of the Divine calling to him other powers of the Divine….
The Truth for you is to feel the Divine in you, open to the Mother and work for the Divine till you are aware of her in all your actions. The physical presence here is not enough; there must be this consciousness of the divine presence in your heart and the divine guidance in your acts. This the psychic being can easily, swiftly, deeply feel if it is fully awake; once the psychic has felt it, it can spread to the mental and vital also.
Words of the Mother
May 11, 1963
Nobody can give you the true mantra. It’s not something that is given: it’s something that wells up from within. It must spring from within all of a sudden, spontaneously, like a profound, intense need of your being – then it has power, because it’s not something that comes from outside, it’s your very own cry…..
A mantra given by a guru is only the power to realize the experience of the discoverer of the mantra. The power is automatically there, because the sound contains the experience. I saw that once in Paris, at a time when I knew nothing of India, absolutely nothing, only the usual nonsense. I didn’t even know what a mantra was. I had gone to a lecture given by some fellow who was supposed to have practiced “yoga” for a year in the Himalayas and recounted his experience (none too interesting, either). All at once, in the course of his lecture, he uttered the sound OM. And I saw the entire room suddenly fill with light, a golden, vibrating light…. I was probably the only one to notice it. I said to myself, “Well!” Then I didn’t give it any more thought, I forgot about the story. But as it happened, the experience recurred in two or three different countries, with different people, and every time there was the sound OM, I would suddenly see the place fill with that same light. So I understood. That sound contains the vibration of thousands and thousands of years of spiritual aspiration – there is in it the entire aspiration of men towards the Supreme. And the power is automatically there, because the experience is there.
It’s the same with my mantra. When I wanted to translate the end of my mantra, “Glory to You, O Lord,” into Sanskrit, I asked for Nolini’s help. He brought his Sanskrit translation, and when he read it to me, I immediately saw that the power was there – not because Nolini put his power into it (!), God knows he had no intention of “giving” me a mantra! But the power was there because my experience was there. We made a few adjustments and modifications, and that’s the japa I do now – I do it all the time, while sleeping, while walking, while eating, while working, all the time.
And that’s how a mantra has life: when it wells up all the time, spontaneously, like the cry of your being – there is no need of effort or concentration: it’s your natural cry. Then it has full power, it is alive. It must well up from within…. No guru can give you that.
But how is it, if the mantra automatically contains the power of the experience, that it is always said that unless you have been “given” the mantra by your guru, it has no power?
That’s when you have no power of your own, naturally! If, for example, just anybody comes to me and asks me for a mantra, I won’t tell him he should find his own mantra inside….
What I said there applies to those who are in contact with their soul. But those who have no conscious contact with their soul cannot find their mantra – their head will search for words, but that’s nothing. I said the mantra must well up from within – but for them, nothing will well up! They won’t find it. They won’t find it, not a chance! So in that case, the guru passes on his own power.
Yes, but when you read a mantra in a book, for instance, it is said there’s no force in it – how is that, since the vibration is there?
But if you have the power within yourself and read the book, you will get the force! (Mother laughs) What’s required is the capacity to feel and make contact.
Ultimately, what does the guru do? He connects (gesture of junction), he is nothing but a link. It’s not “his” power he gives you (that’s what he thinks, but it’s not true): he is the link. He brings you into contact with the Power – a contact you don’t have without him. But those who don’t need a guru will make contact WITHOUT a guru.
It’s not at all like something he pulls out of his pocket and offers you! That’s not it at all: it’s the power to make contact.
Ultimately, it’s simply a question of consciousness: people (ordinary people) have a consciousness that reaches up to a certain point (a point not very far away generally), and what’s beyond it, to them, is the “unconscious” (although it’s full of consciousness!), but it’s unconscious to them because they can’t make contact. It’s the same as when at night you wake up in another state of being, become conscious and have a “dream” (what people call a dream, meaning an experience), then you return to your ordinary consciousness, and as there is no contact between the two consciousnesses, you don’t even remember your dream. But you can, through methodical development, extend your consciousness and make a connection between the two; and the minute the connection is made, it takes very little to remember everything. But what’s difficult is to extend your consciousness.
Basically, the guru’s real power is to fill up the gaps! To bring you into contact: when you are in the higher planes, to bring you into contact with the Highest. Or to bring you into contact with your soul, your psychic being within, or to bring you into contact with the Supreme – but that not many can do.
That’s what I saw when I spoke to you the other day about what I called a “bath of the Lord.” The atmosphere was full, really chockfull of a Presence (you can’t even call it a “vibration,” it’s much more than a vibration: it’s a Presence), but when people enter it, they don’t feel anything! Or if they do, they don’t even understand, it doesn’t correspond to anything in their consciousness. But if I concentrate a particular vibration on their consciousness, I bring them into contact with it. And all of a sudden they feel something, with the impression that it’s a new thing – it’s nothing new! What’s new is their capacity to perceive the thing.
In a general way, that’s how it works: the Lord is everywhere, His vibration is everywhere, but what’s new is the capacity to feel Him or be conscious of Him. From all eternity He has been there, for all eternity He shall be there.
And the experience I have constantly – constantly – isn’t that I go in search of something that’s not there and bring it where it wasn’t! When I tell the Lord, “Manifest Yourself,” I don’t mean He hasn’t manifested! I mean: “Give us the power to feel Your manifestation.” We should say: “Become manifest…. Grant that we may grow conscious of Your Presence.”
And that gives a clear sense of Unreality and Unconsciousness – and of all the consequent disorder. Because there is a CONSTANT Reality, a CONSTANT divine Order, and it’s only the incapacity to perceive it that makes the present Disorder and Falsehood. …
These days I am EXPERIENCING that every minute, for everything, everything – everyone and everything around me, at EVERY minute. It’s extremely interesting.
I’ll give you the example of what Pavitra told me yesterday: he always used to go out of his body in his aspiration and to rise very high – I told him a hundred times that he shouldn’t do it, it wasn’t good (for HIM; to another I would have said to do it). He never understood, and every time he meditated, brrt! he would go out of his body. Then the other day he told me, “Ah, now I’ve understood! I was always seeking Mother up above, till suddenly I couldn’t find anything any more. So I concentrated here [in the body], and I found Mother immediately.” And he added, “It’s because now Mother is here!” (Mother laughs) I didn’t explain anything, but that was exactly the point!
Sri Aurobindo said somewhere that miraculous realizations do not last (they do occur, but they don’t last), and that transformation alone will effect a lasting change – now I understand! Because some people happen, for some reason or other (a moment or a flash, or for a particular purpose), to receive the Force: all at but … it doesn’t recur. It cannot recur, because it’s like a combination of circumstances, nothing else. It’s only when a modest work of this kind, a work of “local” transformation, so to speak, is completed and when there is the FULL consciousness with the FULL mastery of how to use the Force without anything interfering, that … it will be like a chemistry experiment you have learned to perform correctly: you can repeat it at will every time it’s necessary.
October 16, 1963
X has left. I saw him twice (yesterday for the second time), and I wanted to wait till I had seen him the second time before telling you the story.
Here is what happened: I do my usual “bath of the Lord” and it is arranged that, after a time, Champaklal opens the door – which signals to me the end of the visit. So I looked at X, just to see (I had looked at him several times before, but there was nothing particular), I looked at him and saw in front of him a sort of mass of substance, not material but responsive to a mental formation, which means that mental thought and will can make this substance take different shapes – I know it (Mother makes a gesture of fingering the substance), it’s very like the sort of substance mediums use for their apparitions (less material, more mental, but anyway the same kind). There was a sort of mass in front of him, which was hiding him; it wasn’t luminous, not black either, but dark enough. So I looked at it, STARED at it to see what it was, and as I was staring, I saw that there was a will or an effort to give that mass of substance a shape. It was exactly in front of X’s head and shoulders. And there was a will to give it a shape (gesture of molding).
As I stared very carefully, it took the shape of Sri Aurobindo’s head as it appears in newspapers and magazines (what I call the “popular” Sri Aurobindo, as he is shown in books), the substance took that form. Immediately I thought (ironic tone), “Oh, it’s the popular form, that doesn’t resemble him!” And instantly, the substance rearranged itself and took the form of Cartier-Bresson’s Sri Aurobindo125 (the three-quarter face photo, where he is seated in his armchair). That was better! (Mother holds back a chuckle) It wasn’t yet quite good, but anyway it was better (although, mind you, it had neither light nor life: it was matter – a subtle matter, of course – put into shape by a mental will). So I began to wonder: “Whatever is this?! Does he want me to believe that Sri Aurobindo is in him, or what?” Because X’s head and shoulders had completely disappeared, there was nothing left but that. And I thought (not a strong thought, just a reflection): “No, it’s not very good, really not very lifelike!” (Mother laughs) Then there was a last attempt and it became very like the photo that was taken when he left his body (that photo which we stood on end and called “Meditation”), it was very like the photo, (in an ironic tone) a very good likeness. And it stayed. So I thought, “Oh yes! This is the photo.”
Then I concentrated just a little and thought, “Let’s see, now. Whom is he trying to delude?” And instantly, everything vanished. And I saw X, his head.
I had stared at that thing – it went on for more than ten minutes – I stared and stared at it, and with truly an extreme goodwill I tried to see if Sri Aurobindo’s vibration was in it (the light wasn’t, but I tried to see if the vibration was), but I didn’t feel anything.
Nevertheless, there was a very strong WILL to make me believe it was Sri Aurobindo – I saw it, you understand….
At first I thought, “My goodness! Who does he take me for? (Laughing) A fool who can be made to believe that the moon is made of green cheese?” Then I decided I wouldn’t say anything until he left: I wanted to wait till I saw him a second time. Then I made a very strong formation and I said to Sri Aurobindo, “If there was really anything of you in that, well, let it occur again next time.” And yesterday, I kept watching all the time, attentively, very carefully – absolutely nothing happened.
I didn’t like that very much.
You understand, I know those things, I have seen thousands of them! Only, as it happens, for more than half a century I have sensed the difference in a most sharp way. I think I told you already that when I returned here from Japan, there were difficulties: once, I was in danger and I called Sri Aurobindo; he appeared, and the danger went away – he appeared, meaning, he came, something from him came, an EMANATION of him came, living, absolutely concrete. The next day (or rather later the same day), I told him my experience and how I saw him; that worried him (it was an unceasing danger, you see), and he very strongly thought that he should concentrate on me to protect me. And the next day, I saw him – but it was an image, a mental formation! I told him, “Yes, you came in a mental formation, it wasn’t the same thing.” Then he told me that this capacity of discernment is an extremely rare thing. But I always had it, even when I was small. It’s a sensitiveness in the perception. And indeed I believe that very few people can sense the difference…. So with X, my first impression was, “My goodness, to do this to me!… Well, really, I have some experience of the world, I can’t be so easily made to believe that the moon is made of green cheese!”
And yesterday, it was all very peaceful: X was there all the time with nobody in front of him, not pretending anything. But the first time, as he expected some result, he stayed on for ten minutes – probably he was expecting some reaction (I never told him that Sri Aurobindo is with me all the time, that we talk to each other every night). Anyhow, he was probably expecting some enthusiasm on my part (!) There you are….
It was either he or his guru – his guru interferes in many things. And I saw his guru several times by his side – I wasn’t positively sure it was X, but if it wasn’t X, it was his guru, it can only be one or the other. And it was done DELIBERATELY, to make me think that Sri Aurobindo was there, in X, using X as a means of expression.
Very, very long ago, when I was still downstairs (not last year, the year before), one day … I don’t remember the details, but I know he made a sort of cinema show during the meditation: he showed himself as this god, that god, this or that – there was a whole swarm of gods and beings who came and threw themselves onto him like this (Mother lays one hand flat on the other), and Sri Aurobindo was there too, among the crowd! I took it as a demonstration of his powers – I didn’t attach any importance to it. Naturally, I saw what it was; none of those beings was actually there, it was only their image. But I didn’t attach any importance to it because to me it was … (laughing) like someone giving me a show!
But this time …
It’s the first time it happened, mind you, the first time he tried – spontaneously, I say he tried to delude me. I would be surprised if he wasn’t conscious.
You know that for a long time he said, “I and the Mother, the Mother and I, are one.” Of course, in the Scriptures too it’s like that! But it was reported to me (I don’t attach much importance to it because people twist everything), it was reported to me that he said several times, “It’s the Mother speaking to you through me,” and I talked nonsense! (Laughing) That’s the trouble. If at least I said some very wise things …
I wouldn’t call it serious because he may have done it with the best of intentions: not to deceive me, but to help me. But I found it so IGNORANT! That he should use such methods with me shows that he knows absolutely nothing of me….
It would succeed with any ordinary medium, or with a faker. A faker, someone insincere, would be immediately taken in, because in such cases IT IS SINCERITY THAT SAVES. Going by appearances it’s very, very difficult to make out the difference. It is sincerity that saves. I remember how Madame Théon, after I told her several of my experiences, said to me, “Nobody can deceive you because you are perfectly sincere” (occultly, I don’t say outwardly: occultly). And it’s true, it depends on the sincerity. Consequently, that X should attempt this shows he has a peculiar opinion of me!
…..He even said that he would be asked – he would be ASKED – to take my place. He added, “I can’t say, because I am a free man”!
He clearly knows how to put mental substance into shape – but this handling of mental matter to give it a shape, everybody does it unknowingly, automatically; you only have to think a little strongly for it to be done. Only, people don’t see it because they don’t have the mental vision. And here, it was so funny [X’s mental formation], because it responded so well (that’s what made me think it was he who was doing it, not someone else), it responded so well to my immediate thought (and I didn’t think strongly). I looked at the thing, and spontaneously, within myself, I thought, “Oh, no! …” Almost as if Sri Aurobindo were saying, “Oh, no! That’s my popular portrait, it’s no good!” Voilà.128
August 18, 1965
Do you remember C.? He has become a great guru there, with a group, and it seems he hypnotizes people…. And two Americans have come here (very nice people, one is a painter, the other is a sculptor); one was in C.’s clutches and it’s the other who saved him by keeping him, almost brutally, materially far from C. for three days – the third day, he was free (which does seem to prove that he has a hypnotic influence) – and by telling him, “We’re leaving for Pondicherry, you don’t need an intermediary between the Mother and you.” Because C. plays the great “intermediary” between Sri Aurobindo and the poor public…..
February 14, 1968
Yesterday I was shown the photo of a man who is the guru of many people.18 I do not know what he claims to be, but he is an Indian who went to Europe and America and has lots – thousands and thousands – of disciples, followers, believers. He says there is only one way to bring peace on earth, and that is total and complete freedom: intellectual and moral freedom, of course, but also vital and physical freedom. That is, freeing oneself from all subjections and all laws, living according to one’s own impulsion. Then, he says, “something” (I forget what he calls it) will govern you and will make you do what must be done. It’s not the individual who decides, it’s “that.” And if he is asked, “But how? How do you know ‘that’ is it? How do you find ‘that’?”, he simply answers, “Come and sit down beside me in meditation, and you will know.” And he is convinced he can bring peace to earth with that.
I saw his photo yesterday. Vitally, he is extraordinarily strong. I don’t know if it’s his own force or if it’s what he receives from others, because you can find that out only through physical contact.
It’s yet another approach.
There are lots and lots of such people now. I’ve already told you about three or four. And each of them has thousands of followers, who probably don’t understand anything of what he does! But the impression one gets is of something that … works up the dough, like that (gesture).
You catch hold of one tiny bit, one angle; you pierce a kind of little hole through which you can see on the other side, and with that you stir thousands of people.
So long as it’s not exclusive, that is, so long as the man or woman (whoever they are), the guru, doesn’t come and say, “I alone am the Truth” (meaning the others don’t know, I alone know), so long as they’re not like that, it’s quite all right. And when they’re enlightened enough to tell you, “Yes, I’ve caught hold of one little bit, I am giving it to you, but all other little bits are good” … But even if you put all the bits together, you are still far from THE Truth.
I should have kept that photo to show you. His body too lives in freedom! Uncombed hair (maybe he never washes!), a beard … Very strong eyes.
It’s strange, successful people of this sort are always Indians.
Though there was R. S. who had much power over his disciples, but in his case, it was without doubt an adverse force with all the power of the Asuras.
December 24, 1969
S has discovered the photo of A.R.’s guru. Here it is.
(Mother looks at the photo) What does he wear on his head?
He has his “jata,” and a sort of plume or peacock feather in his hair.
(Laughing) He looks like a good man. He must be a simple man.
He’s seventy-eight, and his mission is to keep wandering about India, giving initiation to whoever wants it. His method is very simple, he says one just has to repeat the divine Name: “Hare Krishna, Hare Rama, Hare Krishna …” It’s enough to purify.
Hare Krishna? … He does look like a good man!
Yes, he looks nice.
Yoga for simple souls! It’s good, I am happy with A.R.’s choice. Yes, he’s a good man …. A.R. must be feeling a sort of warmth (gesture to the heart), and he’s happy. (Laughing) We’re too high up for him!
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