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Daily Inspiration

SRUTI - PAM's Encyclopedia





It is a fact that unless there is the will of God, He does not attract the servant towards Himself, and it is impossible to have His vision. Now, the question arises, why should He trouble Himself to attract the servant towards Himself? Because, if there is any motive in the Lord, then I think He too is just like a householder like ourselves. But along with this it is also a fact that when our motive is to join Him, then we adopt such methods only and this alone is called abhyas (Practice). (SS-214)

For the sake of proper abhyas try to seek the adept. When you find such a one give yourself upto him. (SS-249)

I agree with you that from the very beginning an abhyasi should devote himself to abhyas with diligence and persistence. I appreciate the idea and wish you to introduce it in your satsangh. Generally I find people complaining of the scarcity of time, which is for them a sufficient excuse for not observing regularity in puja. I think everyone does somehow manage to find time for everything of his taste and liking except this one, puja (Living meditation). Obviously the reason is not the want of time but the lack of interest. But what can I say in this connection when I myself never devoted much time for it {Puja}, though at the same time I never did miss it any day? My master was in the know of it, but at the same time I was all the time busy with constant remembrance and never missed it even for a moment. It was for this reason that he never objected to my short-time practice. As a matter of fact though I never sat for meditation for any long duration yet I was never away from it any moment. Consequently when I was relieved by my master from the daily routine of puja I felt exceedingly happy, though it was really no exemption in the practical sense but only a change in the mode. (SS-64,65)

The inner disorder and disturbances can never be set right unless you react yourself. They must at least be suspended so as to introduce an atmosphere of peace and calmness. But unless they are suspended, the ways of living cannot be regulated and improved. So long as the proper regulation remains wanting there can be no equilibrium, hence no balance at all. Without it we can never stand by nature. It is only when we get closely in touch with nature that we begin to breathe in the purified air coming therefrom. By and by we begin to acquire identicality with it. In a word everything becomes possible and attainable when we get ourselves attached with the real man beyond man.  (SS-100,101)

For further reading please see PRACTICE, MEDITATION, CLEANING.


One thing is specially important here. It is that the abhyasi must ever remain restlessly impatient for the attainment of the goal. This is the key to success and it strikes at the very root. (SS-51)

The abhyasi's part is to be perfectly obedient to the Master. I mean to say that he should comply with the directions given to him, having faith, or at least trust, in the Master, and confidence in himself. (SDG-60)

An abhyasi, while intensifying his craving (lagan), must at the same time be at least as submissive to his guide as a school boy is to his teacher, and it is also an essential part of his duty. The guide does not thereby gain anything for himself but it is the abhyasi who profits by it and increases his capacity. (SS-170)

Under Sahaj Marg the master, by the application of his inner powers, awakens to action and accelerates the dormant forces in the abhyasi and diverts the flow of Divine current towards his heart, through the process of Pranahuti. As a result, the abhyasi begins to advance spiritually, experiencing more and more of bliss. The abhyasi has only to prepare himself to receive it, or in other words to make himself capable and deserving of it. In this way all that which previously required ages of persistent labour and hardship can now be achieved very easily in a much shorter time with little labour. But it is all practical and cannot in any way be put in words. Only practical experience can reveal its merits. (SS-34)

The only thing for the abhyasi to do is to connect himself with the power of the Master, whose mind and senses are all thoroughly disciplined and regulated. In that case the Master's power begins to flow into the abhyasi's heart, regulating the tendencies of his mind also. (SDG-88,89)

In our Sanstha the task {spiritual growth of abhyasi} is taken up by the master who feeds him with the spiritual force through Transmission. Now it depends upon the abhyasi to extract from the master as much as he can through love and devotion. The greater the devotion and surrender the greater will be the force flowing into him. (SS-28,29)


I may here add a few words to say something about the ultimate state we have finally to arrive at. After having attained the last limit of negation one has yet to go on and on to what may be termed as the ultimate limit of limitlessness, or the Absolute, where every particle of the body gets transformed into energy. What happens then? He becomes an instrument of Nature, and having everything in his power and control he remains unaware of everything. But for Divine work he is ever fully conscious and quite alert, though he may not be conscious of his own state of being except in certain exceptional cases. The entire working of the universe is subject to his will. He holds all the powers of Nature under his command, as is the case with the present Personality who has come down into the world for the purpose of effecting a change. (SS-375,376)

There are many amongst us who eagerly hanker after realisation and freedom, and they feel it to be their duty. But when we talk of duty we find ourselves enclosed within a sort of limitation. What is that limitation? It is only a narrower sphere of thought and wisdom. As for our present level it is that of finiteness which we cannot get away from, and from which we proceed on to broader visions; I mean the vision of the Absolute Reality. But that depends mainly on the means and methods we apply for the purpose. If perchance we fall upon means which go on adding to our limitations and bondages, we shall definitely remain away from the vision of Reality — the Absolute. There may be methods to suit the temperament of particular individuals, but which may basically be wrong, or in other ways inefficient, and may serve as a toy for a child to play with, only to offer him a temporary lull, but which may lead him further to temptations for more and more enjoyment of pleasures and happiness. That may perhaps be the charm to induce him further on the path of happiness. But so long as he remains held up by the charm of it his progress gets frozen. He may well be compared to a frog in the well which thinks its own narrow sphere to be the whole universe. But if our present level inspires within us a consciousness of a higher type of happiness of infinite character, we may be awakened to the idea of going further into the sphere of limitlessness. (SDG-95,96)


A man loving his master devotedly dedicates his every thing to his charge, and absorbing himself in the master in toto shall ever see the same thing all within and around. In the same way a man having secured absorbency in the One and the Real shall witness His manifestation throughout, because every stream of his thought having been mingled with the real current, he shall feel Reality coming out from everything. Absorbency in Reality means one should not feel anything of his own. He should not feel his body, mind, soul or whatever there might be in him. That is in fact the real Godly state. Limitations however remain to some extent, and that is but natural because the knot created by the action of the will to keep things intact is there at work. In case it is removed the world will lose its existence. If you acquire that state of being while having your body, you will feel the same condition in life. It is even today possible for a yogi of high rank to witness it if he comes up to that final state. It is however highly improper to talk about things not witnessed by the heart's eye. (SS-269,270)

So long as you do not find an opportunity to see me in person think that I am already there with you. This will help you in promoting absorbency in yourself. (SS-27)


If the idea of freedom lingers still, or he has a feeling of it in any way, he is not free from the shackles. When the consciousness of freedom is also gone, one finds himself lost in the maze of wonder. The idea of Reality even is not there. He feels that he is not keeping pace with Infiniteness. The condition can better be described either as having been dissolved in toto, or that Infinity has been poured into us in toto. When everything is dissolved, one finds himself nowhere. Absorbency in Brahman commences, but we push on still to attain the last stage destined for a human being. (SDG-101,102)


The only proper course for an aspirant would therefore be to get himself absorbed in the light of the Divine coming to him from the Original source, without minding the implications of the word concentration. In that case the question of concentration will not arise at all, and one will all along be with that which can neither be interpreted as concentration nor otherwise. Concentration with all its implications affecting enclosement, being not of any avail, it is only the power of `non- concentration' as I may call it that enables one's approach to higher and higher regions of enlightenment. Proceeding along in that way, one would keep on imbibing the power of the Source to light himself up with Divine effulgence.

Now what condition does the word ‘non-concentration' refer to? Obviously it refers to a state associated with an overflow of thoughts. But then there are two aspects of it: the one when the flow is not conjoined with our conscious knowledge, and the other when we have a conscious awareness of it and take its effect upon the mind. This, the latter one, may no doubt amount to a state of distraction, especially when one is linked with the thought of some misery or affliction. In the former case, though the flow continues uninterruptedly, yet the encumbering effect thereof is not felt upon the mind. Normally this state of mind is seldom found to be disturbing. Taking these two aspects into view I might say that the latter is quite similar to the state known as concentration, but with only this difference that here the object of concentration is one's distraction and worry instead of the godly thought. It may therefore be taken as crude concentration which is maintained by the force of our unconscious efforts. The effect in both the cases (viz., by conscious effort and by unconscious effort) is the same i.e., heaviness, dullness, sluggishness. The very word concentration implies a sense of artificiality, and effort is for that reason indispensable. When the flow of thought is spontaneous it is effortless and closely similar to the state commonly known as concentration. The proper word for that may therefore be ‘absorption', which is a natural course and follows by itself as the result of meditation on the right lines.

Concentration taken in the sense of absorption (non- concentration, with flow of thoughts, without effect on the mind) is the real state. It may be of different types at different levels. One may be the concentration of the lower level, another that of the higher level, and still another that of the highest level. Now taking out the common factor ‘concentration' from these, what remains thereafter is only the lower, the higher and the highest. That is how one has to go on with his march towards the Ultimate. On the other hand if our thought remains involved with the idea of concentration, the inner force will not be working actively to offer us impetus for our higher ascent. The proper course would therefore be to take up the thought in the form of sankalpa (subtle idea) without any imposed resolve or effort, and proceed on with it in a gentle and natural way without enforcing any artificiality or imposition. Such is the process followed in Sahaj Marg which, as a matter of fact, introduces through the master's Pranahuti from the very beginning that very state which lies at the farthest end. Though in the beginning one might have, at times, only glimpses of it, yet after continued practice the same condition covers him all over. This is why in spite of the continuity of thoughts often present at the time of meditation, one proceeding by Sahaj Marg experiences a peculiar state of concentration better interpreted as “absorption”. (SS-79,80,81,82,83)


Man ought never be away from his own level; and this level is called ABUDIYAT (The subdued). This is the essential object for the subject (of the Lord). It is here, as I have written so often, that the burden of egoism is very much lightened. The fulfilment of purpose comes after this. (SDG-41)


The activity, which had started {at the time of creation}, went on developing till finally the idea of inactivity, which lay at the bottom of motion, began to surge up. It formed the basis of all philosophical speculations. Mental aspirations leading to the search for the higher started from this point and became the foundation of religion. The activity, which had already sprung up in us, reminded us of its non-existent state. When we thought of it we hit upon the previous state of inactivity. In this way activity reminded us of inactivity and the inactivity explained to us the meaning of activity. Thus the two opposites came to our view. When the first stage of activity came to view, it seemed to be quite akin to the state of motionlessness. (BWS-303,304)


Often I feel restlessly impatient to see some of my associates physically. That must be due to the intensity of feeling they entertain in their hearts for me. Sometimes when this feeling gets subsided in them I too feel a bit slowed down. This is however the only way by which we can strike at the very Base, the echo of our thought, and create ripples in the waters around. I like to remain absorbed in the thought of you all. That may in a sense mean my diversion towards diversity. As a rule we proceed from diversity to unity in the beginning, but at the end the course changes and we again begin to march towards diversity. That means we finally revert to the place from where we had started. In our march towards the Ultimate we must necessarily follow the same course, whether it be in respect of worship or anything else. That is in fact the actual path of spirituality. But when, by God's grace any one goes still beyond, even the Consciousness of the Base too may then become difficult to maintain unless he happens to be one of the highest rank who remains in touch with both the states, unity and diversity. (SS-54,55)


On this path, I think the question of changing the outer circumstances does not fit in aptly. It is rather that the abhyasi has to adapt himself to circumstances in order to practice submission to the Divine will. The Divine will is predominant, and the circumstances are the results thereof. We have to learn to take them as Divine gifts. Of course, I agree that it is not an easy job for a common man, so the natural limitations appear to be most distressing to him. But instead of worrying over the circumstances which are often beyond his control, it is better to apply his effort for the mending of his grosser self. (SS-291,292)

For further reading please see  SUBMISSION.


You ask me how to know my real address. In the scriptural language I might say, “My address shall be known to you when you have realised yourself.” But I shall prefer to reply it as, “When you become only myself”. That means you must begin seeing me in you automatically, not purposely; or when the very same condition gets created in you, then alone shall you be able to know my real address. All this shall come to pass through the practice of meditation. Dear brother, do enter into the field to try for perfection. Take it off me. It is not at all difficult. One has only to give himself up to the one who has negated himself. Everything shall then come to him by itself. (SS-376,377)


Great men are not accidentally born. They are born when world waits for them in eager expectation. Such is the phenomenon of Nature. India, the home of spirituality, was groping in darkness and had totally forgotten the age old system of yoga. Solid materialism had taken the place of fine spiritualism. Dark clouds of ignorance were hovering all over. Yogic transmission had become quite foreign to the Hindus. At this stage, when spirituality was tottering helplessly, some great personality was urgently needed to set things right, for the upliftment of mankind.

It was the auspicious day of Basant Panchami, February 2, 1873, on which the power of Nature descended to earth in the human form of Samarth Guru Mahatma Shri Ram Chandraji Maharaj at Fatehgarh in district Farukhabad (U.P.) .The happy day so beautifully co-ordinated with the most pleasant season of the year breathed into every heart the blooming freshness of the spring. The blissful time ushered in by his advent introduced a new era of spiritual awakening which promises a practical solution of the human problem of existence. We are struck with a reverend joyful awe when we recall to our mind the grand renaissance brought about by him in the spiritual field. He offers an easy solution of the problem of existence, which has ever been confounding even the greatest of sages.

This Divine personality was born in a respectable Kayastha family. His childhood was influenced by his mother, a noble-minded simple lady, who spent most of her time in devotion and worship. It was due to her influence, that he received inspiration at a very early age. The incident goes, that one day while he was playing with his mates, some Divine force aroused in him the feeling that he had not come for the purpose he was engaged in. He had to realise himself and to equip himself for the greater task ahead. The soul was awakened and he set to it in right earnest. He attained perfection only in seven months – really an unparalleled example. Since then he devoted the whole of his life for the cause of spirituality. He is the Adi Guru of our Mission.

He was an embodiment of moderation, toleration and devotion. With him dawned the new era of yogic training through transmission, of which he was the master. He showed a way to bring a man to perfection in one life only, and even leading a family life in the grihastha ashram. He used to say that troubles and miseries of grihastha life are penances and sacrifices for spiritual attainments. He had simplified the method of spiritual training to a great extent and adjusted it to suit the requirements of our time. With a high calibre and spiritual dignity, our great Master, the Divine Light, devoted every moment of his life to the upliftment of humanity. He was in fact the Nature's prodigy and his work in the spiritual field is beyond common conception. His wonderful researches in this science have made human approach up to the highest limit, in the least possible time, quite possible and practicable. He introduced an improved system of raja yoga which later came to be known as ‘Sahaj Marg’. After serving the masses for about 36 years, this spiritual genius left his material form at the age of 58 on the 14th of August 1931. The work he did during his lifetime is beyond conception. Posterity will know his merits in due course. (WU-2,3,4)

For further reading please see LALAJI ERA.


I express the meaning of ‘adityavarnam tamasah parastat’ according to my poor ability. In chapter 8, sloka 9 of the Bhagavad Gita the Lord has described the effulgent form of the Ultimate Reality, which is the object of all Upasana. This is also the point of all beginning, as the word Adi in Adityavarnam suggests. But beyond it lies the still finer region of Reality which the Lord has described in slokas 20 and 21 of the same chapter. This is the region beyond all beginning, where even Upasana, in the ordinarily comprehensible sense of the term, has come to an end. As it may be dangerous to speak of the end of Upasana before those who have not yet tasted the condition in a natural way, the ‘Adityavarnam’ may advantageously be described to them as the Ultimate condition. (SS-399,400)


You say that you often get irritated for petty reasons. You must have read in your books a lot against this evil, still you are not able to overcome it. Then of what avail is your learning to you? It is related of Swami Ramakrishna Paramahamsa that while still a boy at an infant school, he was one day given a certain lesson to learn. It was, ‘Always speak the truth'. He went on with it. Whenever the teacher asked him whether he had learnt the other day's lesson or not, he only replied, ‘Not yet, Sir'. After some time he told the teacher that he had learnt the lesson well. In a sense of surprise the teacher asked him why he took so much time to learn the small line. The boy replied meekly that he could not learn to adopt it in the normal routine of his life till then. (SS-288.289)


One who sticks to the theory of Advaita in the very beginning sees unity in diversity in the crudest form. When one actually comes into that state, the question dissolves by itself. (SS-270)

For further reading please see FINAL STATE.


It is my earnest desire that my satsanghis should advance more than myself. But all this depends upon their love, labour and the Grace of God. When there is love and labour then the link does move, and our jingling shall certainly reach the Master. (SS-294)


As an advice to the seekers I like to add that mind can be known by mind and Divinity can be known by Divinity. Or in other words, we should use the Divine Power for the sake of the Divinity. The Sun is there but the over-cloudiness you will have to remove yourself to have its full lustre. For this, the method, which directly touches the core of the being is necessary. (SDG-151)


In fact afflictions, which are commonly taken as the reverse side of bliss, form the only thing that revives in our heart a Consciousness of the Real, and helps us to march along the path of peace and progress. (SS-420)

At another place he {Lalaji Maharaj} wrote to one of his associates:

“As for afflictions and worries, I too had mine which might perhaps be shocking to another. Often I had nothing for my meals. I had a number of children and dependents to support. Besides, at times I had to help others too, which I could not avoid. The entire responsibility was upon me alone, and I had to manage all that and provide for all requirements. I may also tell you that sometimes there was only one quilt, and that too with badly mutilated padding, to cover the whole family. But I took it as a display of misfortune only which passed away with time. I felt that all this was absolutely of no importance to me as compared to Reality which was predominant in all my being. So I ever smiled on them thinking them to be the very way of salvation.” (SS-421,422)

On my part I am ever prepared to offer myself for any service, be it spiritual or even physical since I find most of the people not in need of my spiritual service. Let them, then, have at least physical service from me so that they might get some comfort and ease. I do not mind if I am put to some inconvenience on that account, for physical afflictions I have already many, so a little addition to it will not matter much. In all physical afflictions I feel a peculiar kind of happiness and joy which is not attainable even by the greatest kings. (SS-257)

For further reading please see SUFFERINGS, MISERIES.


Please see I’ness.


Aham brahmasmi – I am Brahman: -- This is perhaps the most popular sign of the so-called jnani of today, who goes about reciting mechanically similar phrases to impose upon others a show of achievement. It is not in fact the mere recitation of phrases that makes a jnani but the actual merging in the state when it is arrived at internally. In strict sense it applies to an inner consciousness of the feeling of inseparableness with the Absolute, according to the level of the abhyasi’s approach. According to the view taken up in this book, it is a spiritual state, which develops in the course of our march towards the Ultimate. At every point or knot there is some consciousness of this feeling in some form or the other. It goes on growing finer and finer as one advances towards higher levels. There are generally three phases of it. At the lowest level it appears in the form of feeling, “I am Brahman” (i.e. inseparateness). Next it turns into the feeling of “All is Brahman” which conveys a sense of universal inseparateness. Last of all it assumes the form of the feeling of “All from Brahman” which conveys a sense of extinction of every view. (BWS-327 Foot Note)

The first is related with individuality while the third is related with universality. The second one is only an intermediary stage which finally leads one to universality. Most of the renowned saints of the world could not have gone beyond the very first, whereas of the Indian sages a great number amongst them had gone far beyond. All these conditions are present at every point varying only in the degree of subtleness. Every abhyasi undergoes all these states during the course of his march, though he may not be consciously aware of them. (SS-311)

Most of the teachers of religion have adopted artificial methods for developing certain spiritual conditions in an aspirant but it is a very defective process. For example, in order to practise Gyan (Gnosticism) and create within the aspirant the state of Aham Brahmasmi (I am Brahma) they advise him to meditate outwardly, thinking the same thing all the while and repeating the same words every moment. This is a mechanical process and leads to internal grossness. The real state of Aham Brahmasmi is never created by such artificial means. The repetition of the words over and over again helps him to form a habit of tongue and the same words slip out every moment. It is absurd to conclude that thereby he has become Gyani (Gnostic) in the real sense. They may repeat the words a hundred times and force their thoughts every moment to imagine everything as Brahma but still they may be as far away from it as ever. The practice creates an artificial atmosphere around him, which helps him to imagine the same thing outwardly. The condition disappears if he gives up the habit of repeating the words again and again. It is, therefore, quite evident that the state of Aham Brahmasmi thus supposed to be created is not really genuine but only false and imaginary. Besides, even the real state of Aham Brahmasmi, which is commonly supposed to be a very high attainment is not really so. At this stage, a man, though relieved to some extent of the entanglements of Maya, is not actually beyond its final limits. Consciousness of self still exists at this stage, which is nothing but grossness, though in a very subtle form. Those who preach it from the platform as the highest form of Gyan beyond which little remains to be achieved are grossly mistaken. It is not our destination, but we only pass by it to embark upon the next stage. Those who stick to it thinking to be Reality or the final goal are committing a serious blunder. We have finally to arrive at a point where everything ends, including this idea of Aham or 'I'.

Such is the state of complete negation which we have finally to attain and where the cry of Aham or 'I' will be quite out of tune. The state of Aham Brahmasmi is originally caused by consciousness (or Chaitanyata), which automatically develops within us as we march along the path under proper guidance. It produces vibrations within, with the result that the mind begins to echo the same vibrations. This state of mind appears at every stage of spiritual progress in their forms: 'I am Brahma', 'All is Brahma' and 'All from Brahma'. The entire state in all its three aspects is in fact unity in diversity in different forms. It appears in a crude form in Pind Desh; in Brahmanda Mandal it becomes finer and subtler, while in Para Brahma Mandal it becomes extremely subtle. All these conditions end within the first of the sixteen circles as shown by the diagram in chapter II. (BWS-242,243)

For further reading please see KNOT - SEVENTH.




Physical ailment is really meant for the cure of spiritual diseases because thereby it consumes some of the samskaras and increases the power of endurance as well. One proceeding in the proper manner will find his spiritual condition much improved by the effect of illness. Besides, continued thinking of God during the period of illness will offer him a happy pastime as well.

Man possesses the body as well as the soul. Both are the essential features of his existence. The manifestation of the soul can never be possible without its base, the body. Both have their own importance, and man is in duty bound to take due cognizance of them both. The body stands in need of proper maintenance, and the soul of due cognizance of the Origin. Naturally during illness one must take all care of the body, but at the same time he must not neglect the other phase as well. (SS-510)


The preliminary step in the right type of training is that the aspirant's tendencies of mind be directed towards God. For this the learned teachers of religion mostly prescribe physical practices of body and mind, picked up from religious books. People often find it a hard task to follow them and thus they remain lingering on indefinitely in the beginning with no further progress. A capable teacher should do this by own effort exercising the power of transmission in order to create a permanent and deep-rooted effect. When our mind is directed towards God we naturally begin to feel ourselves in touch with the Supreme Power in all our actions and workings. When this state of mind is permanently established within, every act we do, will then seem to be a part of devotion or Divine offering and we shall thereby be in constant remembrance of God all the while. Inner vibrations in the heart soon begin to be felt by the aspirant. This is the beginning of the spiritual state known as Shabda or Ajapa. It develops automatically as we proceed along the right path under proper guidance. Certain people, who practise Japa outwardly for a long time, sometimes find that even during sleep they go on with Japa as usual. This they misunderstand as Ajapa or Shabda. It is not really so. By constant practice, their heart and tongue become habituated to it and the action continues even when they are in sleep or otherwise unconscious. It, however, stops if they give up the practice for some time. This is only by the force of the habit and is not the actual state of Ajapa. The condition of Ajapa rightly believed to be a high spiritual achievement acquired after years of hard labour, is only a matter of weeks or rather days, through right training by the process of transmission. (BWS-238,239)


Ajna Chakra is the distributor of power which we receive from above. Those who meditate on Ajna Chakra feel the wavering condition and not the settled one. I have no experience of that sort of meditation, but I think it to be so. Meditation on Sahasrara is better than on Ajna. (SS-361)

I do not take ajna Chakra as the point of meditation, because the power for pind pradesh comes in it, and it distributes it to the lower region. If one meditates on this point he will feel something like flickers disturbing the meditation. I shall be praising myself if I say that to have dots like ruby colour is the very sign of the highly purified condition, but the truth must be expressed. I do not know whether Mahatma Buddha meant the same thing or something else. The Tibetan Buddhists chant `Om mani padme hum'! There is a miracle of Mahatma Buddha that he sat at one place decorated with the petals of the lotus, and Buddhas, one after the other, were seen flying in the sky. I hold that the purity of Buddha has been shown in this way. (SS-362,363)

When we reach the last or the fifth point {In Pind Desh}, our passage towards ajna chakra (Cavernous plexus) becomes straight. The condition at this point is peculiar. From this point the energy which we consume is diverted towards the lower region. During our journey to the point the major condition which one experiences is the feeling of something like shadowy darkness. This is only a clue to show that we have finally to go beyond light. Its real nature pertains neither to light nor to darkness, but to a dawn-like colour. (SS-364)

For further reading please see TRIKUTI, KNOT - SIXTH.


The final state or perfect ignorance or ajnanata is a changeless condition. It is that which exists between yes and no. (SS-407)

For further reading please see COMPLETE IGNORANCE.


The condition attained by an abhyasi at a particular point or region is sometimes reflected in higher regions too, by the Master's grace, with the result that they begin to seem as if awakened to a certain extent. In that case the abhyasi’s approach up to it can be presumed for understanding. Thus there are two ways of approach: one (to use my master's Urdu terms) is “aksi” or ‘reflected', while the other is “kasbi” or ‘acquired'. (SS-389,390)


In principle the devotee or abhyasi should present himself before the Master in the same manner as a soldier does at the time of parade. At the call to ‘Attention’ it is essential for him to keep up the same steady upright pose, looking with attention towards the officer. This indicates alertness, healthy disposition and the freshness of the body. The same principle holds good in the case of the abhyasi while sitting in service before the Master. (BWS-128,129)


Please see BOUND.


God is described generally as having all power. We call Him ‘Almighty’ because we have some force within us which we think to be a part of the Big Power. The power we see in us is the outcome of that BIG ACTION which develops into power. You can better understand it if you take up the example of an electric dynamo. This is a machine set up with magnets in a particular manner. Now this dynamo has no power in itself. But when it revolves it creates a sort of electric field, and power begins to rush out from that field. The terminals that are fixed in the field at particular places pick up the power, and the current begins to flow from the terminals although the magnets of the dynamo are not connected with the terminals, nor do they touch them. In the same way invisible motions near about the Centre create a sort of field of power which you may call as central region. But there it has no action and is quite silent. It only begins to rush out from the central region through proper terminals in the form of different powers of nature. (BWS-81,82)


In a way we are yet in a state of amusement, enjoying the effects of the condition we enter in, like a child with his new toys. If you look into it with the heart's eye you may easily discover the reality of it. I call it `amusement' because in case the abhyasi is away from it even for a while he feels unhappy. All that most of us do by way of worship has a sense of enjoyment behind it. Consequently it is nothing but a sort of amusement. The sources of amusement are varied. For a child it is toys; for a learned man the study of books; for a worshipper, practices and Sadhana; for a bhakta, emotional love; for a realised soul, realisation and merging; and for one Perfect, his state of ignorance. But until now all these are amusements for amusement's sake only. True Reality lies still ahead when we are beyond all these stages. It is a matter of pity that people remain entangled in these amusements thinking them to be Reality and end their pursuit with them.

“Mil gai jis ko ganth haldi ki

us ne samjha ki hun mai pansari”

One who got a piece of turmeric considered himself to be a grocer. (SDG-79,80)

For further reading please see CHARMS.


The vibrations {AJAPA} thus created remain for some time located in the heart after which they gradually develop over to other Chakras and finally to every particle of the body. It is then known as Anhad. (BWS-239)

For further reading please see AJAPA.


If you go on counting the leaves of a tree it is likely that you may soon begin to forget what you have already counted. The method will never enable you to have the taste of the fruit which it bears. If you want to analyze the leaf, it is better to analyze the very fruit which it bears. How can you analyze it? The modern means are to test it in the laboratory, but the ancient way is to eat it and digest it to feel its effect. So, you must develop the capacity to drink the ocean like Agastya Muni. If you go on drinking the water from petty rivulets it may never be possible to get time and age to swallow the whole of the ocean, nor even to reach its very shore. My advice, therefore, to everybody is, ‘Seek the Being that seeks you, and not that which tends to neglect you'. (SS-93,94)


Reality may be represented as a sphere which one has to pass through during the course of his march. After landing on the other side, we have to march on still. How far? None can determine it precisely. The very word `shore' brings to our mind the idea of a vast expanse for which the shore is only a marginal line. How far this sphere extends is beyond imagination. We have been sailing so far through the ocean, but while on the barge we had a very pleasant journey, enjoying the cool morning breeze and the refreshing effect of water. This seemed to be so tempting that every one would like to have such a pleasure trip. It offered him a sort of satisfaction, emotional joy and in a way something like peace of mind, and it came to be known as anandam.

We have now disembarked upon the dreary shore. The freshness of the water is gone. There is no pleasant breeze, nor are there ripples, exciting emotion. There is no charm, no attraction, no enjoyment, nothing but a dreary waste, devoid of every thing. That is also a source of anandam, but of a different type. In order to differentiate it from the previous one I may call it as anandam — Absolute. It is constant, unchanging and real, without any rise or pitch.

Proceeding on through this infinite expanse, one must in due course arrive at a point which is the point of man's origin, and which has been unattainable even to avatars. The real state of anandam is then brought to light and this, being beyond words, cannot be expressed in any way. It can only be realised and experienced in a practical way. One having reached up to it feels himself lost. But that, being the secret of Nature, is revealed only to him who is one with Nature. (SS-480,481,482)


It is not possible to eradicate anger completely, as it is a thing bestowed by God. One should make right use of it. (SS-22)

The real cause of anger is usually one's own refractory temperament. A stubborn nature cultivated by the effect enshrouds one's sense of judgement. The distinction between right and wrong having thus been lost, he remains rigidly fixed upon his views and allows no accommodation to other's views. This is undoubtedly a serious block in the way of spirituality. (SS-518)

Shri X has complained of anger in himself in his letter. The reply is that he should pray to God for its removal, in such a way that tears should come bubbling out. (SS-244)

For further reading please see VIKARAS.


Please see PRAYER.


There may be difference of opinion over the question of births and deaths, among the followers of different creeds, but it is certain that mere theoretical knowledge of the scriptures will not solve the question. Practical experience in the spiritual field is necessary for the purpose. The question ends when one acquires 'Anubhava Shakti' (Intuitive Capacity) of the finest type and can oneself realize the true state of life hereafter. (BWS-187,188)


It is consequently very essential for every one to fix his eyes on Absolute Reality with faith and confidence and to adopt ways, helpful and conducive to Self-realization. (BWS-247)

For further reading please see HABITS.


Anxieties remain at the surface. When one ponders over them they become aggravated because the power is there. If such a thing strikes, take out that thought from the mind with natural force. (SS-550)


As regards Asan or posture, it is a well known step of yoga. It is treated as a preliminary step and is much emphasized upon by the mahatmas, though the mystery at the bottom has not been revealed yet. Everything comes to light at the destined time. Before creation everything was in an almost inactive state and had dissolved into the Origin. (BWS-126) 

The state of Pralaya comes in when contraction begins to take place. Similar contraction in man leads to his individual Pralaya. This means that he begins to proceed from his state of grossness to the real state. The contraction always starts from below and proceeds gradually upwards because of its upward tendency. Therefore in order to go upwards he must start contracting from below. The form would only be to bring his legs and the allied parts to one pose and to keep them steady. In whatever way it might be done, the form would finally be that of Asan. It is essential because it paves our way to the Ultimate. The posture must always be the same. The reason is that in this way he gets associated with the great Power, the very thing he has taken up in the beginning for the attainment of his particular objective. Thus the form which is associated with Reality helps him a good deal in his primary initiation.

Performing of Sandhya in an upright sitting pose has been thought to be most advantageous from very ancient times, because in that position the flow of Divine grace descends straight upon the abhyasi. If an abhyasi sits crookedly or obliquely, or in an unsteady pose, the flow of effulgence will necessarily be impeded or disturbed whereby the abhyasi will not obtain real bliss and happiness. The abhyasi will thus be deprived of the full benefit of the descent. Therefore in order to get the greatest spiritual benefit one must sit in a proper steady pose. Some may probably think that the upright steady pose may be reflecting a tinge of pride. It is not so. (BWS-127,128)

I advise the abhyasis generally to sit in a natural easy posture. Moreover, even those who assume a tight straight pose, are found to give way automatically to a suppliant, slightly forward drooping posture, as the state of blissful absorbency sets in. As such, it may be considered to be more natural even for the purpose of an ascent into higher states of consciousness. In fact a controversy over a point of comparatively lesser significance seems irrelevant. (WU-57)


The idea of having an Ashram is an ancient one although a hut was probably more than enough in the olden days. With the growth of civilization the idea of having a modern building for the Ashram has also developed. The purpose of having an Ashram building is to make it possible to render the best of spiritual service. It is common knowledge that Ashrams where true form of worship and meditation are performed, are so charged with the spiritual force of the teacher that it will help towards the transformation of man. (SDG-25)

Now it rests upon you to provide for the necessary material required for the erection of the temple. The material does not comprise of mere theoretical knowledge of certain truths and dogmas, but of practical personal experiences only. Acceptance of things by persuasion counts no way. The merits of a thing can be rightly judged only by direct experience. Hence it is only a life of practicality that is required for the solution of the problem of life. (SDG-139)

God is simple and can be achieved by simple means. This is what Sahaj Marga stands for and presents to the world. The purpose of the Ashram is served if people begin to realise this simple truth and apply it in their daily routine of life. (SDG-183)




If you really aspire, in good faith, for the attainment of the Absolute, all that you are to do is to turn your attention that way with full sincerity of heart, linking your-self closely with One-ultimate Reality. The Divine current will readily begin to run through every fibre of your being, kindling the feeling of true love and devotion in the heart. (SDG-139,140)

The subtle state of being can only be felt when you become subtle yourself; feeling is there but it is difficult to put in words. A man should have the desire of drinking the whole river of spirituality. Then comes a day when the real spirit of inner and outer begins to dawn. We feel what we aspire for. The understanding comes when the seed at the bottom is fried up. (SDG- 36)


It is a great pleasure to me to deliver to you the message of my Master which is meant for the common good of all humanity. His auspicious name was Samarth Guru Mahatma Ram Chandraji (of Fatehgarh, U.P.). He is the Adiguru of our Mission. He devoted his whole life to the spiritual service of all mankind. The popular belief that the attainment of liberation is not only difficult but also impossible within the span of one life is a mistaken notion. Who knows, this very life of ours might be the last one to bring us to the level of liberation. Indeed our Great Master has boldly asserted that one can, for sure, attain liberation in this very life, nay, even in a part of it, provided one is really earnest about it and has the fortune of having a proper guide. This he has practically demonstrated in many instances which only direct experience can prove. (SDG-71)


The only object of personal attachment should be the Ultimate goal, viz., realisation, which is to be firmly held in view throughout; and this is to constitute the most reliable guarantee against any and every irrelevant diversion. (WU-53)

What we do is to attach ourselves more and more to God, and the result is that non-attachment follows automatically as a corollary. We thus come to the state of Vairagya in a natural way without any effort on our part. (SDG-142)

Your view that you do not find any difference between the path and the goal is an indication of close attachment.It is certain that an abhyasi shall definitely attain perfection if he has devotion in him, and has by some good chance got a guide who is permanently settled in the Infinite, and keeps alive the remembrance of the home-land in the heart of the abhyasi. (SS-203)

For further reading please see ELAN VITAL.


It is a great blessing to be a servant for the service of others. Well leave that question to me. When your love is so intense my attraction towards you will naturally grow. You ask me to give you some difficult job. But the difficulty is that there is nothing difficult in it. I wish to lead you on to perfection just in the natural course. May God help me. (SS-264)




Please See AJAPA.


It refers to a person who is afflicted by a peculiar type of insanity. Under such a condition his talks are mostly irrelevant, his actions meaningless and strange and his general behaviour is self-willed. Apparently he seems to be like spellbound by his own thoughts which tend mostly towards one particular direction. Such a condition sometimes comes upon an abhyasi when he passes through a particular state prevailing at a knot or granthi. It is more frequent in cases of Tantric or occult pursuits. In spiritual pursuits too such a condition sometimes arises when an abhyasi comes across some charmingly attractive condition at a point. But that happens only when the master lacks proper understanding of the situation or is otherwise incapable of apprehending its course by his own power and calibre. In this state an abhyasi does not feel like going ahead and having been overcome by its charming effects settles down permanently in it with the result that his onward progress gets arrested for ever. It is in fact one of the foremost duties of a worthy Master to remain vigilant of the situation and save the abhyasi from drifting into it. In our system this dangerous situation is avoided and the abhyasi is made to by-pass such points with the help of the Master’s extraordinary power, without even having an awareness of it. (BWS-309 Foot Note)


Please see PURITY


I do believe in the theory of Avatars and Lord Rama Chandra was one of them.  He was of immense help during his own regime, but with the advent of Lord Krishna, the regime of Lord Rama was over.  It is now the regime of Lord Krishna which is to continue till the next avatar comes into the world.  This is the phenomenon of Nature which I bring to light for your understanding. (SS-115,116)

The higher we go above the central point the dimmer becomes the force, and this serves to indicate our closer proximity with the Real. The dim force is that which falls to man's lot while the stronger force at the central point falls to the lot of the avatars, who are fully charged with the condition of the point. Lord Krishna as an avatar had come down from the sphere of the central point, while Lord Ram Chandra came from that of the other end. For this reason he had more of human synonymity in him. He presents to us an ideal life as one must try to have as a man. (SS-120)

Some are of the opinion that avatars do not have an identity. I do not agree with them since if they had no identity they could not have worked bodily for the accomplishment of the task allotted to them. For their work they stand in need of a physical body which admits of growth and development, so the ‘identity' is absolutely essential for them as it is for anyone else. (SS-464)

Man, as a part of the manifestation like all other beings, was subject to the effect of the root-force, and so are the avatars. The difference between an ordinary man and an avatar is that man is enclosed within numerous sheaths while an avatar is free from most of them. They have the Divine within their perception, while a man is deprived of it. Thus though the origin of man and the avatar is the same, the avatar is in closer contact with the Divine. Everything he stands in need of comes to him from the eternal store. He receives Divine commands to guide him in his work, which are popularly known as Divine inspirations, Devavani. For a man too it is quite possible to receive Divine commands but only when he has attained a similar state of elevation. (SS-117)

Since Avatars possess activity, the possession of mind or manas is necessary for them also.  But their's is purer and more balanced, and their actions are strictly in accordance with the Divine will.  It is wrong to presume that avatars do not posses mind or manas.  The Avatars came down for a definite purpose, endowed with all the necessary power required for the accomplishment of the work allotted to them. In other words, they may serve as the samskaras which brought them down into the world.  The power withdraws after their work is finished. This may be sufficient as an answer to your query about the theory of bhoga for avatars. (SS-118,119) 

Regarding the present Personality at work today, so far as my reading goes I can say that he comes down from the region beyond the central point, and hence is in possession of highly potential powers, though to our outer view they might appear to be dim or subdued. None of the avatars who have so far come down to the earth had ever been bestowed with the power of the Root. I reveal this on the basis of my reading of Nature through the grace of God, who alone is the real knower of things. (SS-120,121)






Strong will to achieve reality means that we are inwardly awakened to the thought of recognising self. (SS-276,277)