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Daily Inspiration

SRUTI - PAM's Encyclopedia





You have written, “Please give me that thing which you consider essential for me”, and further, “I hope you shall certainly give it”. The worldly answer for this is that when I am yours, everything that is mine is already yours. And my real desire is to sell myself away. But no customer seems to be forthcoming. It is because I have fixed no price for myself. And such are the times that none wants to have me even free. And in a way this too is alright. What should one do with a handful of bones? “Nanak boodhe bail ko kaun bandh bhus de”. O! Nanak, who would maintain and feed an old ox? So, dear brother, please get yourself ready to buy me, so that I may not go on hawking myself from house to house.

And dear brother, the desire for good health and wealth is there in everybody to some extent. This is a fact beyond doubt. But you have got the desire for that which is yours alone and which is with you; and hence you are more worried for it. (SS-295,296)


As regards ‘Identity' I may say that it can better be presumed to be something like a fine idea which subsequently develops into thought. It is very difficult to convey its exact sense. One may however take it to mean that which brings into our cognizance the Consciousness of the Origin; or as a slightly grosser form of the original consciousness; or, in other words, as Reality garbed in a somewhat grosser covering. The grosser form strikes in our heart an idea that there must be something beyond which serves as a cause to bring it into being. One might thereby be led to the conclusion that that too, in its turn, must have a cause of its own. The sequence of cause and effect may thus continue till one might come up to the point where the sequence too gets out of our Consciousness. Logically one might as well say that even this must have a cause. But then it is all beyond human comprehension. Suffice it to say that at its finest level it is denoted as Identity. Every embodied soul must have an identity which, at higher levels, is finer and subtler. The subtler the identity, the more powerful shall the person be in life. Identity remains in existence till the time of Maha Pralaya when it loses its individuality or identity and merges into one common identity which later serves as the cause of the next creation. Thus it is the individuality that ends and not the Identity. It is so because of the dormant action at the Root or the Centre where the difference between ‘being' and ‘non being' is but nominal. (SS-463,464)

When the condition of mergence, after having crossed its limits, assumes the form of identity, then whatever thoughts come arise from the heart alone. (SS-345)

For further reading please see EGOISM.


Please see LONGING.


If a man is a slave of his habits he is also an idolater. I go on further to say that if we suppose anything and it does not exist, that is also idolatry. If a man loves his family, children and so on, he is also an idolater. Any attachment towards material things is idolatry. How can it be abolished altogether? It is possible only when the thought does not take any such impressions. If it comes, it is thrown back automatically. But such is the case after a long reach. We should avoid the worship of concrete things so that we may rise above and catch it. There are men who, even if any practical hint for realisation be given, will not leave idolatry of the rocky type. There are a few examples of abhyasis with me to whom I showed practically, but momentarily, the state of Realisation. They felt it and appreciated it very much, but they are not prepared to leave their idols, because they have become habituated to it. And their wisdom has become quite blunt. They have already lost discriminatory power, and that is the cause of our downfall. When the power of discrimination goes away, fear sets in. They will not leave idolatry because their fore-fathers have been doing it all along. This is one thing. Another is this; they think if they leave it, some calamity will befall them. This is our tragic story. (SS-289,290)


At the higher levels of approach the sense of feeling also ends. Differentiation is almost lost, and ‘ignorance' develops without any awareness of it. As a matter of fact, I have for that reason become quite ill-fitted for elementary training. People of the primary standard who come to me for spiritual training get from me some of my own state or at least some thing similar to that. And that is exactly what they do not like at all, for that would not be suited to their taste. They would like to have something exciting, pleasing, joyful, which may not be there according to their sense of understanding. A vulture will relish a piece of rotten flesh more than the sumptuous dish of a man's meal. If I transmit to them from a level considerably lower to mine I begin to feel heavy panting because I am not accustomed to that condition. I may however come down to a certain limit if it is the need but that too only for a minute or two. (SS-351,352)

For further reading please see FINAL STATE, VIDYA AND AVIDYA.


Please see METHODS.


During my great master's lifetime devotees clustered round him like moths round a flame. It was so because the candle was alight. They went on making progress on the path, but after him the situation changed. There were then few amongst them who could burn themselves with their own internal fire over the flame that had gone out. This was possible only to one who had absorbed into himself sufficient light to keep himself aglow with, and to consume his very being in it. Such a one is for all to imitate, so that they may not remain lacking in that inner heat to consume themselves afterwards. (SS-111)

It is said that a true disciple must try to imitate his master. But at the same time they say that a disciple must follow what his master commands him to do, and not what he actually does himself. The question arises, how are the two directives to be reconciled? A real master is known to be the possessor of super-normal virtues, related with his outer self as well as with his inner self. If the abhyasi imitates those virtues he himself gets transformed accordingly. It is in this respect that the abhyasi is advised to imitate the master. The second directive is also quite to the point. It directs the abhyasi to follow the master's commands and not his actions. It is but definite that the master's command will always be in the best interest of the abhyasi and so it is but proper to follow it without question. Now the latter part of it seems to be a bit confusing though in fact it is not so. The reason is that in certain exceptional cases the master has to take up work for which he might have to go against common rules of discipline. For example I was once commanded to go through a lane inhabited by prostitutes. I had to pass through the lane looking with attention upon almost every house. Now if any one had witnessed me in that position, what a bad opinion he would have formed of me? There were several other occasions of the kind and it is often the case with others too. But that does not mean that any of them could have thereby fallen into degradation. I wish to see you all going by the path which is free from pollution and defilement, whereas my path, as luck would have it, lies through dirt and filth, where one would easily develop nausea had there not been the supreme Divine force to protect him all through. Such is my world, where I am to be, so sadly lacking in peace, though on the other hand I wish you all to abide in peace. This is in short what I have in store for myself — going about with a rent-up heart, looking only at filthy drains and ditches. I am so much engrossed in this state that it is hard for me to get out. In other words, it has become the primary object of my life. My master, once commenting upon my condition had remarked that the higher a man goes, the greater shall be the lowness in his view. But after all this is the greatest boon, rarely bestowed upon man even in the course of ages. (SS-207,208,209)


Impatience or constant restlessness to reach the goal in the shortest possible time is, thus, by far the most important factor that contributes to our speedy success. We must not rest even for a while till we have gained the real object, the eternal peace and calmness. Intense longing for an object naturally creates restlessness for it and we have no peace till we achieve the desired object. It is, therefore, a very essential thing and must be cultivated by whatever means possible. Thus for gaining the eternal peace we cultivate within us restlessness and impatience at the preliminary stage. It may look strange at the very face of it when I ask you to cultivate the very thing we want to do away with but it is the only way to achieve sure and speedy success. The restlessness thus created is temporary and different in character from the ordinary restless condition of the mind. It is finer and more pleasant. It creates an inlet in our heart for the divine current to flow in and smoothens our passage to the kingdom of God. If you thrust a man down into the water you find that he makes desperate efforts to free himself from your grip. It is only because his impatience to get out of water at once increases his force of effort and he does not rest till he is out of water. Similarly such desperate efforts caused by extreme impatience to reach the goal at once, will quicken our steps on the path of realization and ensure easy success in the least possible time. That is the easiest and the most efficient means of speedy success. (BWS-207,208)

For further reading please see PAIN.


All that we have to do is to keep it clear and free from thorns and shrubs which might be impediments in our way. Earnestness of purpose and the intensity of devotion help to keep the path clear. When the path is clear, the heart pushes one forward on it. The impediments comprise chiefly of the conflicting ideas which keep on haunting the mind. A temporary lull created by the effect of meditation means a step onwards. As one proceeds on with it one will experience that the conflicting ideas begin to disappear. When that attains a state of permanency, the thought of closeness with God gets into prominence. (SS-129,130)


It is impossible that these things may not make an impression upon the brain at some time. Whatever gets into the mine of salt becomes itself salt. You will come across the intellectual class in some parts of our country. They love their own sentiments. (SS-295)


When we do something by applying our head and heart we form impressions thereof at the base, which remain there in seed-form till they are washed off by the effect of Bhogam (the process of undergoing the effects).  The Bhogam is thus essential and indispensable.  As a rule, Nature wants to keep everything pure and crystal clear just as it had originally come down in the beginning.  Even the slightest coating veils its lustre.  This in itself, being a power, assumes a kind of life which we relate with our own Karmas (actions).  It is because we pose ourselves as the doers.  This very thought forces its impressions.  When such thoughts get accumulated they form numerous coils.  The heat of thought contained in it promotes the growth of activity which sets up a sort of boiling action in it.  According to the law of Nature every thing tends to go back to its source.  Since owing to the continuous contact of heat its heaviness grows unendurable, it becomes necessary for it to return to the Origin in order to relieve itself of the weight.  Things coming out from even smaller things get expanded when they find sufficient scope for it.  The expansion is full with force according to the volume it covers, because the things which have sprung up naturally possess power.  When this is the case it now turns another phase and begins to cover all available space, affecting even the layers reserved for Bhogam.  This leads to the commencement of sufferings.  I have taken up the subject very briefly though every point in it could be further illustrated separately.  The circumstances for the process of Bhogam, which may be from internal causes or external, are thus created. (BWS-160,161)

For further reading please see SANSKARAS.


If the impulse is coming through the medium of a highly elevated soul, it will be real in the strictest sense of the word, because every particle of his being, having merged in the final condition, must have attained the absolute state. (SS-338)

Such impulse is to be sought only from one of our own fellow beings of the highest calibre, who may be within our approach ready to solve our difficulties at any time. (BWS-234)


Thoughts which one makes, or has made, remain afloat in the Brahmanda Mandal and transform into energy. At times they strike a man's heart causing their impressions in accordance with the capacity and nature of the man. But if he remains inattentive towards them their intensity is lost, and they become almost ineffective. If we form the habit of paying no heed to them they will have no effect upon us. (SS-427)

For further reading please see MEDITATION - THOUGHTS.


Please see AVATAR.


I am greatly indebted to my gracious master who has so kindly put me on to swimming through the Infinite, which otherwise could have been possible only after death. And He is still pushing me on further through it. Not only this, he also bestows upon me all that he acquired himself during the course of his swimming through the Infinite ocean, for in every case the ascent continues infinitely. (SS-201)

For myself I can say that gods as they are were there even before I had submitted myself to my master. But none of them ever felt inclined to pull me up. It was my master alone who picked me up to help me in the pursuit. Whom should I now be indebted to, to the gods or to my great master? (SS-116)




As for the highest human approach, I may say that if by God's Grace one gets into the Central region after crossing all the rings of splendour, the very atoms of the body begin to turn into energy and then further, on to its Ultimate. It cannot however be achieved by mere abhyas and selfeffort. At higher levels the conditions are such that even if one ascends a little by selfeffort, he quickly slips down because of the strong push from above. So, for our entry into higher regions, the Master's help is indispensable. (SDG-14)


When mind separates itself from Godly Mind, it begins to call itself as an individual one. Why do we feel it separated? It is because the functions of the Big Mind on it cease to exist on account of our doings, and our going on the wrong path. It gets saturated with these things so much that we feel nothing of reality, but feel only the impressions which these things have already made. The impressions grow so powerful that they begin to overrule our senses. The surroundings, no doubt, leave impressions on it. Now, when we give place to that important idea — the pious one, on the mind of ours — the impressions we had made begin to lose their density, and in course of time we are free from these things. The effect of what is prevailing in that Big Mind is felt as well. If you go on practicing you will feel the same thing in your individual mind as there is above it. When you feel these things permanently in your individual mind, think that you have lost its individuality. (BWS-35,36)


I am perfectly sure that you are a true gentleman. So if anyone requests you to do something for him, and if by doing that there is no loss to you as well, I think you will certainly agree to it. It is also a part of human duty. Hence I request you for it and I hope you will accept my request which shall be of advantage to me and of no loss to you. You do not do puja and I too do not, in the sense in which I ask you to do. Hence both of us are at par in this respect and equal sinners as well. You say that you must feel something to induce you to do puja. But since I too do not do any puja, I request you for my sake, to think continuously for about half an hour that I am meditating upon God in the prescribed manner. Dear brother, can't you take up this little service for my sake? I do hope that you will definitely oblige me by accepting my request. Your peevish temperament which you complain of, is due to the effect of ripples rising in your heart. When the water becomes calm these things melt away.

“Apnee maujoan main dilay jaar jaraa doob ke dek
thoo hee thoo hogaa na dariya na kinaara hogaa.”

“O, though weeping heart! Dive deep into your own waves and behold that thou alone shalt then be there. Neither the river nor the banks will be there”.

I have retired from service and now I am henceforth a servant of the Lord whose service alone is really paying and rewarding. I wish you all to keep up the relationship of love linked up with Him. You also wish for the same and it is quite good. If fortunately this wish ever slips down to join with the original source, then there would be the end of every wish. This relationship is to be developed further and the practices are all meant only for that end. When our wishes are directed towards this mortal world, they are ruinous. When their flow is diverted towards the other world they are sure to enliven us. You want my prayers for your steadiness, which can reach you only through words, oral or written. But I wish to convey to you the jewel necklace of my heart studded with the pearls of the tearful eyes. May it create a tempest within you. Tempest here refers to the waves of the river which verily returns to the sea some day. (SS-175,176,177)


At a higher stage of advancement regular routine abhyas becomes almost impossible. In that state if the aspirant keeps alive his link with God, his abhyas goes on automatically and unconsciously without any conscious effort on his part. This is the case with almost every abhyasi in our sanstha, provided he is going on with faith and confidence. When advanced merging is secured, guidance comes to him by itself. The state of inertia (in which the abhyasi feels like a dead man) is a spiritual stage which may be taken as the beginning of spirituality in the true sense, though people take it wrongly as the end of it. I wish every one to aspire for and be blessed with it. (SS-374)


While referring to this path to the Ultimate, saints have said `beyond and beyond'. When we speak thus, it sounds very well. But when we try to do it, things become a bit difficult, for due preparation is not there. `I' consciousness remains far and near, and it disappears also, if we do our abhyas devotedly. There is a common error almost everywhere, that they think `I' as an enemy. That is a negative attachment, which makes it hard and impossible. When we think of `I', it becomes stronger by our own thought force, brought about by concentration. Try to forget the `I', it will help a good deal. Once Divinity dawns, the negative attitude to life goes far away. The demolition of the past is a chapter in Sahaj Marg. (SDG-161,162)

For further reading please see FORGET THYSELF.


Please see CIRCLES.


Our next step will be that we may begin to absorb ourselves in Infinity as the idea of finiteness will be washed away. Now the door is opened and we have come to the path. When finiteness is, dissipated from the mind, the way lies clear. We proceed in the Infinite and to the Infinite with the result that even the idea of Infinity cannot pop up. Now the Reality dawns. Further on, when we have jumped into the Reality the play ends and the scene begins. But this is not the end. Go on and on. Not only this, not only this — “Neti Neti”. (SDG- 116)

In fact there can possibly be no hallmark to the advancement of the human soul, because we have finally to enter into Infinity. If, however, we may be able to take into account, in some way or the other, the final approach of man, then the very thing we take up in the beginning will lead us on along the path, and God will Himself present to us a Master who can take us on to the real vision of the Immaterial Absolute. On the other hand if one has not grasped the idea of true Reality, the means or methods he takes up for the purpose shall serve as a bondage against further advancement. (SDG-97)


We have no faith in the oneness of God. We are partly influenced by environment and partly spoiled by association. The Western culture also made an impact to a certain extent. Thus when it had already deteriorated, wrong spiritual training completed our fall, with the result that we were separated thousands of miles from spirituality. (SS-298)


Please see FINAL STATE.




Proper spiritual training, fitting closely with the present worldly life is, therefore, the only thing required for the spiritual growth of the common people and which has so far been unfortunately neglected. For such a type of training we stand in need of help from outside in most of the cases. This help comes from the Guru or the Master, who is the only person able to shape our destiny. When this help comes, the spiritual life is awakened and the higher powers of soul are roused to help our growth.

The practice of seeking inspiration or guidance from gods and demi-gods or from some departed soul treating it as Guru or Master is in most cases very dangerous. Similar is the case with those also who seek guidance from their inner voice, as they call it. I have come across people who lay great stress upon their inner voice, which they think to be the real guide in all controversial matters arising in the mind. We have concrete examples of people relying on their so-called inner voice who are found to have been misled in the spiritual field. Really what they think to be their inner voice or an impulse from the departed soul is only the play of their indicipline mind. This undesirable practice, if followed for some time, makes the mind so much unduly powerful and over-active that it begins to question and answer by itself. This the people often misunderstand as a stage of Yogic attainment where one acquires the power to intercommune with departed souls. They are really far away from it. The inner voice or the voice of the real self is no doubt never misleading, but how many there are who are advanced enough to catch it. To most of those who profess to follow the inner voice it is quite inaudible. They are merely befooled by the wonder-working tendencies of the mind, which can create anything and everything by itself. It can even present fearful ghosts to their view or make them hear strange voices in trees and stones. This is all due to the activities of the mind in its indicipline and polluted state. Unless the coverings of Mal, Vikshep and Avaran are removed and the mind is brought to a state of perfect poise and moderation, inspiration or guidance from the inner voice is meaningless. Most of those who pose to follow the inner voice or seek guidance from a departed soul are really following the dictates of their own unregulated and indiscipline mind. It is mere hallucination. If we develop this vicious habit we are lost forever. It leads us to constant mental worry and harassment.

I know of a gentleman, prominent among the so-called Bhaktas, who professed that he had secured direct connection with the soul of Tulsidas, the author of the Ramayan, whom he had taken as his Guru. He went on for some time feeling exultant over his supposed achievement. Later on, a discord arose between him and his celestial Guru, which soon developed into a bitter quarrel on account of which, as he used to say, he was constantly belaboured and harassed mentally with the result that his mental equilibrium was almost shattered and he felt extremely miserable. It was after two years of hard labour with him that he was cured of this evil. Then he was able to understand that it was all an illusion or self-deception and what he understood to be the inspiration from the soul of Tulsidas, was really the magic play of his own indiscipline mind. Since he has been relieved of that miserable state he now feels peace and tranquility restored to him. The inner voice is in fact the voice of the mind in its perfectly pure state. Unless the mind is cleared of all pollutions and defilements and is brought to a state of perfect Peace and moderation, it can never reflect the inner voice. In fact for one whose mind is perfectly pure, it is his inner voice alone that always speaks and the impulse from highly developed liberated souls continues to flow to him continuously. The practice is thus evidently, very dangerous and in most cases leads to disastrous results. (BWS-234,235,236)




Now whether inspiration comes from the Divine store-Bhandar, or the Base or from any other level, seems to be a vague question. If in reply I, in my turn, ask you from which layer you draw air for your breathing, you will not be able to answer it precisely. In fact a complete answer to this question may cover the whole philosophy of our system. In a word I may say that the drawing of inspiration, whether from the Base or from any other level, depends upon the personal capacity of the aspirant which can truly be judged only through practical observation. Perhaps the Vedas might offer some clue to it. But the numerous commentaries and interpretations put forth by men of learning have complicated things so hopelessly that it becomes very difficult to arrive at any definite conclusion. Consequently the final solution remains to be discovered. As a matter of fact it is only the life of practical effort that is required for a successful solution of the problem. Unfortunately people go on suggesting solutions without being able to achieve any. Perhaps nothing can be a greater absurdity than this. (SS-336)


Though limitations are broken by the Master, still the sense of humanity is not lost and the instinct remains throughout, because if the instinct is absorbed, the man will leave the body at once. So in that state he looks both upwards and downwards as the situation demands. It is, therefore, necessary to have an unlimited view in order to attain the unlimited, and the method for its attainment must also be the right one. (SS-359)


“God has no mind and requires human mind for connecting with Reality as it has evolved.” In this connection I may add that if God (Brahm) be supposed as possessing a mind, then the function of the mind must also be there. Then He too must be subject to the effect of His own actions. But He is universally accepted to be free from all such effects. That means the functioning of mind is not there. This finally amounts to non-existence of mind. I think this complexity of thought arises only because of the numerous conceptions of God. But when speaking of God in this conception I mean God as Brahm, in His absolute state, beyond everything, beyond even power, activity or Consciousness, not to speak of the mind. Now the human mind through which it works, having been completely negativated, has no individual functioning of its own, and all that comes into action through its medium is Divine. Hence it serves as an instrument of God. (SS-32,33)

Man is Nature's instrument. He possesses immense power, and has also the implements required for the utilisation of that power. That wonderful implement is the mind, and it is exclusively the possession of man. Even gods who are thought to be the objects of worship do not have mind. The animals however are said to be possessing mind, but it is of a different nature. It is, so to say, in an inert state in comparison with man's mind which is full of life and activity. The mind owes its origin to the first `stir' which came into effect by the will of God to bring the creation into existence. Such being the true nature of the human mind, it is highly discreditable on the part of these pseudo mahatmas to rail against it in the bitterest terms, proclaiming it as the worst enemy of man. They do not take in to consideration its real value and merit.

In fact, it is the only instrument for bringing things into action. It is the same Divine force which descended down in the form of Kshobh. It is the same power, in a miniature form, which has now brought into existence the tiny creation of man. It is the same power which is in action at the root of everything. Now, whose power is it? Is it of God, or of man? The answer is simple. It is definitely of man because God possesses no mind. If He had it, He would also have been subject to the effect of sanskaras. It must therefore be the human mind that works at the root. Now, about man's mind we hear a good deal about its evils, but all that may be with reference to its present state of degeneration. Really, we have spoiled the mind so much that its true nature seems to be almost lost, and it has therefore become a source of constant trouble to us. As such, instead of helping the proper working of Nature's machinery it serves only as an obstruction or impediment. Thus we arrive at the conclusion that mind, which is generally thought to be the cause of all evil, is also the only cure for it if handled properly. (SS-477,478,479)

For further reading please see MIND.


The present question before the world is how to lead a happy life. But the difficulty comes when we move forward backing towards the Sun. The intellectuality works in its own narrow sphere. We should always take the broader view of things and widen it so that it may be able to cross its own boundary. When the boundary is crossed, you open yourself to be embraced to Reality. (SDG-149)


You say that you want to inter-commune with the Special Personality in existence today. Well, I have already given you the method. Sit in meditation for some time praying sincerely to God for it. The physical form of the Personality may come to your view. If you want to see him with your physical eyes it can also be possible if you are keenly eager to trace Him out. But intercommuning with Him can be possible only after sufficient advancement. For an answer to your question as to where you should seek for Him, I would only say, just above yourself! Or else seek Him at the highest level up to which the stream of your thought can flow. In a fit of emotion you might as well say, `Please show Him to me'. What I have to say to it is that my thought is, and has ever been, inclined towards it, and I am trying to make the manifestation of the Personality, with all its effects, possible to you. (SS-114)

There are three points, one above, the other below, and the third somewhere between the two. The upper point is denoted as ‘A’ and the lower one as ‘B’. You will find different seeds and vrittis whirling there. Between ‘A’ and ‘B’ there is a point which, if pressed, you can have communication with the liberated souls of the brighter world after some practice of Raja Yoga. (BWS-58,59)


I am not sure whether all those associated with me have craving for realisation or not. If they have, these things must have developed in them automatically. There must be in their heart an interest for that, and the interest develops only when one feels firmly attached to the goal. (SS-143)

For further reading please see CRAVING.


How simple it looks when we say that we have restored our BALANCE! It is of course a very simple thing, but it becomes very difficult to follow, because with our unbalanced state we have created intricacies. (SDG-119)


In our sanstha, the reality is infused in to the abhyasi at the first stroke. It serves as a seed for further growth which, under the watchful eye of the master, goes on developing, unaffected by the scorching heat of adverse circumstances. But it remains for you to keep on watering it by your constant remembrance which is the only instrument to ensure speedy progress in spirituality.

We must go on with speedy steps, not resting even for a moment till we have attained the Goal. When we have got the right path we must stick to it firmly and not be away from it at any cost. All sorts of grosser means and mechanical practices should be given up. When we find ourselves growing lighter and lighter day by day we must conclude that we are proceeding right towards that which is the lightest and the subtlest. (SS-312,313)


It is impossible to reach Reality through the medium of reason. Reality is after all an intuitional (Wajdani) thing. This is quite true and the Sufis (Muslim Mystics) mostly consider the Wajdani (intuitional) condition to be the Real condition. But our thinkers have gone still further than this. Wajdan is, nevertheless, connected with matter and the “I-ness” is hidden in it. The condition which lies beyond this can indeed be called the Real condition. Reason cannot reach there. When individuality goes away from the individual mind, the mind alone remains which is one only, and it can then be called the Godly Mind. Just that alone brings to view the real condition of the self. The reach of reason is to the extent to which you view the other thing with import. (SS-520)


This {Central Region} is one of the marvellous inventions of my Lord Samarth Guru Mahatma Shri Ram Chandraji of Fatehgarh, U.P., who has made it accessible and practicable. As far as the vision of the inward eye goes no such example is ever found in the history of spiritual attainments. (BWS-84,85)

My revered master too has modified the system, adjusting it to the needs of the present time. His most wonderful invention in the spiritual field is the one related with the abhyasi’s approach to the Central Region. I am following in the footsteps of my great master. (SS-138)

One's entry into the Central region and his swimming in it during his life-time has so far been known to be an impossibility, and none could have even dreamt of doing it while in the physical body. It is however the greatest innovation of my great master, Samarth Guru Mahatma Ram Chandraji of Fatehgarh, who was the first personality to have secured his approach up to that highest point while maintaining his physical existence in the world, and has thereby made its achievement possible and practicable to others. (SS-380)

Even if an abhyasi does not himself undergo the usual routine abhyas he can be made to cross these stages up to the final limit of perfection by the transmitted power of the Master if only he co-operates with him in the true sense. But commonly if the condition is brought into full swing all at once, there is the danger of his nerves and muscles being shattered. Under Sahaj Marg system this process has been made quite safe involving no physical risk to the abhyasi, and this is one of the greatest innovations of our great master. This process is applied to the abhyasi in a very gentle way, so that the condition transmitted to him comes to his conscious knowledge after some time when its unfoldment begins to come into effect. In that case his apparent condition seems to be somewhat different from that of one who has attained it by regular stages, but in both cases the abhyasi shall definitely be free from birth and death. (SS-367,368)


A question now arises as to why Sandhya has been fixed only at the times of Sattva and Tamas and not at the time of Rajas. The principle of Invertendo is probably known to everyone. Both terminals are taken into account, viz., the beginning and the end. The beginning is Sat and the end is Tam. Inverting them we get the reverse. The beginning becomes the end and vice versa. The middle in both cases remains the same, or in other words a hypothetical line which connects the two ends. (BWS-122)


Intense devotion admits of no discrimination. A little beyond the level there is the point from where Divine inspirations descend into the human heart. Few of the Rishis of old could have access up to it, not to speak of regions further beyond. That is in fact the actual process that led God to come into being. I have put this down as ‘the invisible motions' which subsequently came to be the cause of creation. (SS-383)


The soul, is longing to feel its characteristic which has gone out of sight, and this insignificant being is seeking fellow pilgrims to march on the path of freedom. My longing to get fellow travellers is only for the sake of rendering service to help their safe arrival at the Destination. The idea may look foreign to you at first sight, but if you pause a little to consider the problem (the Destination) you will surely come to the conclusion that you are sailing towards your own Home, wherefrom you have been snatched away by the irony of Fate. (SDG-118)

Yoga is the oldest thing in India, but its development stopped for sometime because they forgot to extract phosphorus from the bones. India is now India within and the same thing is also coming out. Therefore, the true conscience of the people has taken its turn to make it run outside also. And they are compelled to do so as good times are ahead. The irony of fate is that we do not see the THING behind the things. Hence we measure the consciousness from our outward experience. (SDG-155)