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do not know the nature of your soul and path for realising it, from the teaching of one who himself bas realised and experienced it, you will not have realisation. It is therefore, absolutely necessary to have the True Guru:
31 However, it is you who will have to make endeavours to understand the nature of yourself from all angles, as taught by the true Guru and have a clear picture about it in your mind. It is you who will have to turn your conscious attentiveness towards such self and withdraw it from all other substances and your own thought-activity. If you do not make these endeavours you will not be able to realise your soul, how-so-over grand your true Guru is. He cannot give you realisation. You yourself has to achieve it, Nobody on the face of the universe can give you realisation,
32. A question may occur to some of you. May we not hope to have the knowledge which the Guru gives, from the Scriptures ? They should remember what Plato said in the West and the great saints in the East about the comparative values of knowledge to be obtained from books and the knowledge to be obtained from True Guru, by word of mouth. The first is without life. The second is the result of the living life of the True Guru. This makes all the difference. There are actual difficulties in the path of liberation. The booka can never be expected to solve them. The True Guru who himself has walked on the path, takes his deserving disciple out, step by step from the deluded self-notion.
Manadika satru mahu, nija chande na maraya / Jutam sadguru-saranamum, al paprayāse jaya 11
-(Atmasiddhi Stanza 18)
“The great enemies such as passions of anger, pride, decelt and greed cannot be destroyed by deluded self-guidance. But by accepting the protection of the True Guru, they pass away by slight effort."
33. To state shortly again : it is absolutely necessary to have a True Guru for realising and becoming God; but at the same time, you will have to make effort yourself to know correctly your ever-existing self, as taught by him and to turn your conscious attentiveness towards such self in order to realise and become God Yourself,
34. It is good that some of the important questions, which occur to an aspirant for realisation, have been raised and discussed in this con. ference to arrive at their answers. The organisers of the conference deserve admiration for it. However, the extent of its real success depends on the degree of understanding that we are devine, ever-existing pure nature of self; we are infinite knowledge and bliss; we are not this body, mind, inter llect or thought-activity; we are distinct and different from the perishable
