116. Swamiji, I feel I have not understood the Mahavakyas and their significance properly.

I will explain it to you. Listen attentively.

The first Mahavakya is: "Prajnanam Brahma. Consciousness is Brahman". This is Lakshana Vakya. The teacher gives the definition to the student that pure consciousness is Brahman.

Then the teacher says: "Tat Tvam Asi. Thou art That. You are the all-pervading pure consciousness". This is known as Upadesa Vakya.

Then the student contemplates on what the teacher expounded, in the form of the idea, "Aham Brahmasmi. I am Brahman". This is Anusandhana Vakya.

Finally, the student realizes that this Self which is within him is Brahman: "Ayam Atma Brahma. This Atma is Brahman". This is Anubhava Vakya.

Have you understood now?

117. I write to inform you that due to excessive practice of Nauli and Uddiyana Bandha and Pranayam, the intestines of my abdomen are aching very severely. It is difficult even to lie on the sides and breathing has become difficult. In spite of all this, I am regularly carrying on my Yogic exercises and Kriyas. Kindly write immediately if there is any cause for alarm. Also suggest some prescription to get rid of this excessive pain on both sides of the lungs.

There is absolutely no cause for alarm owing to the pain that you experience now. Give up Nauli and Uddiyan for three or four days. You can practice even Pranayam without any break, but mind that the Bhastrik type is given up during this period. Have some respite. Do not go to excesses. Bear in mind the saying, "Ati Sarvatra Varjayet". Excess should ever be given up in any matter. Stick to the golden mean.

As regards the type of Pranayam, Sukh Purvak will do for the present, i.e., till such time as you feel better. You will be all right if you give some rest to the abdominal viscera.

When you consider yourself as having attained the normal condition, take to all the Bandhas, Mudras, Kriyas and Bhastrik Pranayam which you may have been practicing. Be ever moderate keeping in view that you achieve substantial progress only by modest and sincere efforts and not by immediate, undesirable and indiscreet practices to gain blissful experiences in the twinkling of an eye!

Have open-air walk. Lie on the back in Savasan (corpse pose). Repeat your Ishta Mantra to invoke the blessings of the Lord. Foment the affected parts (ribs) with hot water, with a little turpentine added to it. Sprinkle powder talcum. After fomentation, you can besmear some greasy oil. Relief is sure to ensue.

118. Why are Sadhus and Sannyasins enjoined upon to beg for their food? Don't the sins and evil intentions of the giver of food get mixed up with his charity and thus spoil the mental peace of the Sadhus and Sannyasins by their contaminating influence?

A true Sadhu or a genuine Sannyasin is he who has no attachment to the world even in the slightest degree. Such Sadhus are Brahma-Nishtha Purushas (persons in the constant thought of the Divine or Brahman) unmindful of their bare needs even. They should not cook for themselves. Self-cooking induces in any person a desire to prepare this dish or that, to relish this sweet dainty or that. It causes Jihva Chapalya (unsteadiness of the tongue). The aim of all Sadhanas being to control the mind, for which control of the tongue is the best means, self-cooking is prohibited to the Sadhu and the Sannyasin; and in lieu thereof, begging, just to fill up the belly moderately, is allowed. So, begging is no sin for a Sadhu and a Sannyasin.

The fire of Tapas consequent upon Japa, Pranayam, Svadhyaya of the Bhagavata and the like burns all impurities that are likely to affect the God-intoxicated when they take food from ill-evolved and undeveloped souls— be they Brahmins or Pariahs.