Rev. Babuji Maharaj states that, "Viveka or Vairagya is a state of mind developed at different stages by constant practice of certain Yogic practices viz. Remembrance, Devotion or Love etc. Viveka in true sense never develops unless the senses are thoroughly purified. This happens only when mind gets properly regulated and disciplined and egoism (or Ahankar) assumes a purified state. Thus it is that Viveka is in fact the result of practices followed in order to bring about desired results. Now, Vairagya, the second sadhana of the Vedantists is likewise the result of Viveka. They are thus the stages of elementary attainments in Yoga and not the sadhanas or means of attainment of stages."

The Master also states that "No practice is really of any avail if it does not naturally result in Viveka and Vairagya. The real form of Viveka is that when a man begins to realise his own defects and short comings and the bottom of his heart feels repentant for them."

It may be noted from above that there are certain yogic practices related to 1. Remembrance 2. Devotion and 3. Love. The Master has not spelt out openly the methods as such. But if we think well we understand that he is referring to 1. Diversion of the flow of consciousness to Atma chakra and to the meditation on point A.

The Master stated that in his system of Yoga, "Viveka and Vairagya are not treated as sadhanas but left aside to be developed automatically by an aspirant during his progress." He says it starts from "what is known as the third sadhana of the Vedantists which consists of six forms of spiritual attainments known as Shat Sampatti. The first of these sampattis is Sham which pertains to the peaceful condition of mind leading to a state of calmness and tranquility. When we practice it Viveka and Vairagya follow automatically. Vairagya in the sense of non existence of things is in my opinion is a very difficult process, for in it you have to take up the negative course and discard or reject everything that comes to your view. But if you take up the positive view and accept one thing only as Real, sticking to it whole- heartedly, other things will naturally fall in the background and by and by, you will become unmindful of them. Consequently your attachment with them will gradually begin to disappear and you will gain Vairagya by easy means. "Thus the primary thing in Yoga is the proper regulation of mind which is ever restless."

It is necessary to ensure that the abhyasis develop this state of mind which is called Sham. For this methods are already mentioned. Unless this is done the essential condition of development of Vairagya in the path of Yoga does not arise. Both the trainer as well as the abhyasi should pay proper attention to this aspect.

The Master asserts that 'we start our practice from Sham, the first of the six sampattis of third sadhana of the Vedantists and devote all our attention to the proper moulding and regulation of mind which is easily accomplished by the help of the transmitted power of a worthy master. Control of senses and indriyas (or Dam) follows automatically when we fix our mind on one thing alone which is the Reality ignoring all others. (knots 1&2)

This leads to the next Sampatti i.e. Uparati. When the mind is all the time centered in one thing that is real, it is not charmed by anything in this world. Even the hereafter or paradise has no meaning for him. This state of mind is entirely different from that of Vairagya. Vairagya is an incomplete form of this nobler state. At this stage all the indriyas are completely purified. (Knots 3 &4)

This naturally leads one to the condition of Titiksha or the state of fortitude. At this stage a man is perfectly satisfied with what is allotted to him by God. He has no feeling of injury, insult, condemnation or appreciation. This is the state of Sthitha Prajna (Knot 5)

The next stage is that of Faith or Shraddha. This is a very high condition which comes after much sadhana (Knot9). The next sampatti is Samadhan which is a state of self-settledness to the will of the Master, without even the consciousness of it. At this stage a man is perfectly devoted to the Great Master without any thought besides. (knot 10).

At this stage the aspirant becomes a mumukshu. Master states that "Little remains now to be accomplished when a man comes to this stage except to develop close association with Absolute Reality or actual merging in the state of non-entity. To come to this stage is all sadhana. Deviating from the traditional approach Master has advised us not to take up the different steps of Ashtanga Yoga one by one separately. Under our system Asana, Pranayama, Dhyana and Samadhi are all taken up simultaneously during the course of meditation. Meditation in due course leads us to concentration or the state of samadhi.

Samadhi has been classified by the Master into 3 stages. In the first the man feels lost or drowned, his sense, feelings and emotions are temporarily suspended in a way that they seem apparently dead for the time being. We all know that this state comes to us often during meditation and lasts for some time. It is also true some of us crave for this condition to repeat itself and some times perhaps to seek to be in the same state for ever. This is mainly because such a state has been the only one that has been praised by others and is considered as very great traditionally. Most of the abhyasis are not clear about this and therefore feel not very satisfied when it is not continuously had. The fact is in this system we are not satisfied with this state as much ground has to be covered yet. It is necessary we should get out of this obsession and enable the abhyasis also to come out of it.

In the second stage of Samadhi a man though deeply concentrated on a point, does not feel actually drowned in it. It is a state of consciousness within an unconscious state. Rev. Babuji gives the example of a man walking along a road thinking deeply over some problem. He is so absorbed in it that he is unconscious of anything else nor does he see anything in the way, nor hear the sounds of voices near about. It is consciousness in an unconscious state. In this state of mind the consciousness of other things appears to be in a sleeping state and creates little impression. This state is also experienced by many of the persons who have approach up to Brahmand consciousness. This also has been praised by some persons in the traditional approach and is considered as very high. The main point to note in both these stages is the condition has no value for others and is therefore essentially individualistic in nature and has no social or Divine relevance. It may be true that those who dwell in these stages are capable of certain miraculous faculties and thereby attract others but it should be noted both these stages are not conducive for further progress in the realms of the Divine as they are stages of satisfaction.

The third stage of Samadhi is Sahaj Samadhi. In this state a man is busy with his work, his mind being absorbed in it, but in the innermost core of his heart he is still settled on the real thing. With his conscious mind he is busy with the external work while at the same time his subconscious mind is busy with Divine thoughts. He is all the while in a state of Samadhi although apparently he is busy with worldly work. This is the highest form of Samadhi and little remains to be done after a man has entered this state permanently.

Rev. Babuji says that when a man gains mastery over this (Pind desh) region, he automatically develops within him an intuitional knowledge of science pertaining to matter which he can utilise in anyway he likes after sufficient practice and experience. He also says that this is not in any way useful, so far as spirituality is concerned and that He keeps the abhyasi unmindful of these powers, and helps the aspirant to cross over by the reflected power of the Guru. He says, he then is in a position to conduct petty Godly work entrusted to him. Such a person who is entrusted with the Godly work is called a Vasu. The nature of work he does is the proper adjustment of every thing in action within his jurisdiction in perfect accordance with the demand of nature. He introduces the required elements within his sphere and removes unwanted ones.

Every regular trainer is one who has access upto Brahmand and in a sense crossed the Pind desh. The task of training was already sought for by them and has been permitted by the Mahaparishad. Yet on evaluating their work it is found most of them are not attentive to the calls of the Master and entrusting the work itself is becoming difficult and task is being assigned to others by the Master. They seem to be particular of the physical presence of the abhyasi for doing any work but that is not necessary. We should make ourselves automatic transmitters and maintain ourselves at the height and pitch of our real status. We seem to allow ourselves to drop to lower levels of existence; if it is not bestial it is corrupted by jealously, envy and avarice and greed. We are not attentive to the Master and miss opportunities. It is absolutely a must that we are always attentive to the Master and try to come up to His expectations by accepting the work whole heartedly. The need for cleaning the atmosphere, the immediate environs, the people in and around in their area of living etc., are all tasks that are ever waiting for our help. How is this done. Master has used two concepts of 1. Pushing an aspirant and 2. Pulling an aspirant. The first is done by constant and persistent cleaning and second is done by fomentation. The first one you are already fully informed and any slackness is due to indolence and laziness and lack of commitment. As far as the second one is concerned it is done by raising ourselves to the desired level of higher consciousness and transmitting from that level. If Viveka is sought to be brought in an individual or an area first lift yourselves to that level and being in that level foment the aspirants Viveka centre and similarly in the case of an area attended to.

A trainer is one who has opted to work for the Master. Master says that "Human perfection lies in realising the Master as Master in true sense, and oneself as His slave devoted entirely in His service". Unless this attitude is firmly established in the minds of the trainer, the training is bound to be far below the mark. By developing this attitude the Master says "One created in himself a state of negation which attracts His direct attention and establishes a link with Him. Now it becomes incumbent upon one to discharge his duties in like manner, keeping the link in tact, so that the Master's greatness be engrossed upon his heart and he may be in His direct view". It is hoped that all the trainers will introspect and try to improve their commitment to Master's work.