This podcast is in Hindi.जाग्रत, स्वप्न तथा सुषुप्ति को बुद्धि की अवस्था कहा जाता है। यह सब आत्मा के प्रकाश से ही प्रकाशित होकर अपने-अपने गुणों में वर्तनी हैं। 

The states of waking, dream, and deep sleep are known as the the states of BUDDHI (intellect). All these get lit by the light of ATMA (Self) and enter into action in their respective GUNAS (qualities).

J. Krishnamurti: As long as there is conflict, there is memory. That is, when your action is born of incompleteness, then the memory of that action conditions the present. Such memory produces conflict in the present and creates the idea of consistency. You admire the man who is consistent, the man who has established a principle and acts in accordance with that principle. You attach the idea of nobility and virtue to a person who is consistent. Now consistency results from memory. That is, because you have not acted completely, because you have not understood the whole significance of experience in the present, you establish artificially a principle according to which you resolve to live tomorrow. Therefore, your mind is being guided, trained, controlled by the lack of understanding, which you call consistency.

This podcast is in Hindi.अपने और दूसरे के शरीरों में द्रष्टापना समान है। आप इस "मैं' कहलाने वाले दृश्य शरीर के भी द्रष्टा, उसके गुण, कर्म, धर्म, परिणाम से पृथक् ही हैं। राग-द्वेष, भय, काम, क्रोध, मोह, सुख-दुःख, पाप-पुण्य, ज्ञान-अज्ञान, चंचल-शान्त यह समस्त‌ द्वन्द्व, बुद्धि के आश्रित हैं।

The sense of observation is the same whether it is one's own body or another's body. The DRASHTA (observer) of the DRSHYA (observed) body is different from that body's GUNA (qualities), KARMA, DHARMA (religion), PARINAMA (consequence, outcome). Dualities like RAGA (attachment)-DVESHA (aversion), BHAYA (fear), KAMA (desire), KRODHA (anger), MOHA (delusion), SUKHA (happiness) -DUHKHA (sorrow), PAPA (sin) - PUNYA (virtue), JNANA (knowledge) - AJNANA (ignorance), CHAMCHALA (restless) - SHANTA (peaceful) are sheltered by the BUDDHI (intellect); the SAKSHI (witness) of all these is the ATMAN (Self) and these qualities are not the DHARMA (characteristics) of the ATMAN (Self).

Here, J. Krishnamurti talks about certain barriers which LIMIT action, barriers like security, authority, postponement. Additionally, he states above three other barriers: fear, tradition, and prejudice. How do these barriers: fear, tradition, authority, security, prejudice, postponement LIMIT action? They do, because we act WITHIN them. When we go through these barriers and meet life, our action becomes incomplete. For example, postponement limits action because what could have been done today is postponed - thus the action becomes incomplete. Or let’s take the example of authority - suppose we have a spiritual authority who tells us to breathe in a certain way - we do that breathing all our life as PRANAYAMA, even though there could be a better way to breathe and do PRANAYAMA which we will never know, because we follow the spiritual authority and the book that he wrote, with step by step instructions on how to do PRANAYAMA - which could be measly, insufficient, not very powerful, or even plain wrong. The AYAMA or expansion of PRANA (vital force) is PRANAYAMA, for example. But as it is taught in the markets today in India and America, it is about YAMA (control) of the PRANA, not expanding it to make it limitless. In other words, in Sanskrit, PRANAYAMA equates to PRANA + AYAMA. But what the marketplace Gurus have done it is this: PRANAYAMA = PRANA + YAMA. YAMA means control. It is the first of the eight limbs of YOGA, the other seven being NIYAMA, ASANA, PRANAYAMA, PRATYAHARA, DHARANA, DHYANA, SAMADHI. Going more into the details of PRANAYAMA is beyond the scope of this write-up, but you get the idea as to how (spiritual) authority as a barrier limits you.

This podcast is in Hindi.विद्वान् मुमुक्षु यह समझें कि मुक्ति कर्म से साध्य होने वाली अनित्य वस्तु की तरह नहीं है, अपितु ज्ञान से ही वह साध्य है।

The knowledgeable MUMUKSHU (aspirant for liberation) should thus understand that MUKTI (liberation) is not an ANITYA (non-permanent or temporary) VASTU (thing) that can be obtained by KARMA, but it is obtained by JNANA (knowledge and wisdom).

Question: What is the relationship between technique and life, and why do most of us mistake the one for the other?

J. Krishnamurti: Life, truth is to be lived, but expression demands a technique. Now, in order to paint, you need to learn a technique; but a great artist, if he felt the flame of creative impulse, would not be a slave to technique. If you are rich within yourself, your life is simple. But you want to arrive at that complete richness through such external means as the simplicity of dress, the simplicity of dwelling, through asceticism and self-discipline. In other words, the simplicity that results from inner richness you want to obtain by means of technique. There is no technique that will guide you to simplicity; there is no path that will lead you to the land of truth. When you understand that with your whole being, then technique takes its proper place in your life.

This podcast is in Hindi.आत्मा का अपने अस्तित्व के लिए अहंकार आदि की अपेक्षा किए बिना ही जिसका स्वरूप स्फुरित होता रहता है, वह प्रत्यगात्मा है।

Without waiting for the AHAMKARA (egotism) of the ATMAN (Self) for its ASTITVA (existence), that whose SVARUPA (form) keeps becoming SPHURITA (manifest) is the PRATYAGATMA (Inner Soul or Self).

I say there is immortality, immortality which transcends all our conceptions, theories, and beliefs. Only when you have full individual comprehension of opposites, will you be free from opposites. As long as the mind creates conflict through choice, there must be consciousness as memory which is the 'I', and it is the 'I' which fears death and longs for its own continuance. Hence there is not the capacity to understand the FULLNESS OF ACTION in the present, which is immortality.

This podcast is in Hindi.

बुद्धि (अन्तःकरण) में पड़े हुए चैतन्य के प्रतिबिम्ब को ही 'चिदाभास' कहते हैं।

The PRATIBIMBA (reflection) of the CHAITANYA (sentience) falling on the BUDDHI (intellect) is called CHIDABHASA.

JIDDU KRISHNAMURTI: Liberation is not an achievement. I have used that word, and I am not contradicting it; I am not saying that I have not realized that which is infinite, eternal, but I am now trying to express it in a different way. You think of Truth as a finality, as something that is static, concluded. But I assure you it is not so. On the contrary, that which is ever living cannot be final. Since a mind caught in the net of craving cannot understand the infinite, since it cannot perceive that which has neither beginning nor end, which is neither deep nor shallow, therefore you think of Truth as a finality, as a conclusion. You attribute to it certain qualities and say it is something to be achieved.