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Daily Inspiration

SRUTI - PAM's Encyclopedia



BALANCE  |   BALANCED STATE  |   BARKING  |   BARZAKH  |   BASE  |   BASER PRACTICES  |   BASIC FACT  |   BECOMING  |   BED-TIME PRAYER  |   BEEJ-DAGDH  |   BEGGAR  |   BELONGINGS  |   BHAKTA  |   BHAKTI  |   Bhakti - Anti-spiritual  |   Bhakti - Degradation  |   Bhakti - devotion  |   Bhakti - flattery  |   Bhakti - purposeless  |   BHANDAR  |   BHANDARAS  |   BHARATA  |   BHAVAS  |   BHOGA / BHOG  |   BHUMA  |   BIPOLAR-BEING  |   BIRTH RIGHT  |   BLESSINGs  |   BLIND FAITH  |   BLISS  |   BLUNDERS  |   BODIES  |   BODY  |   BOOKS  |   BOUND  |   BOUNDEN DUTY  |   BONDAGE  |   BOW AND ARROW  |   BRAHMA-GATI  |   BRAHMALOKA  |   BRAHMAN  |   BRAHMANDA-MANDAL  |   BRAHMANISTHA  |   BRAVEST  |   BREATH  |   BRETHERN  |   BROODING  |   BUD  |   BUDDHI  |   BUFFERS / BUFFER STATE   |   BURNING   |   BURNING FLAME  


When we use the phrase `Irony of Fate' the idea of UNBALANCED character presents itself to our memory. So long as there was the Balanced State, we had no form of our own. We have simply to unfold ourselves and restore our own BALANCE which we had lost. (SDG-118)

Cold and heat are almost the same but with a little difference. The lower part of it is heat, because weightless weight is there above it. If both naturalize, that is the Real Realization. So, only remove the weight and you will find no density. Air is dense when it is touching the earthly substance. If that touching is gone, you will feel equality in all matters. Nature opens one hand and not two at the same time. If there is cold at one place the hot wave is nearby. This thing is going on from the time immemorial. It is the wisdom of the human being to make use of these things in his favour. We are a part of the cycle of this existence or in plain words, we are a part of Nature. We should abide by Nature and not try to beat the Nature. If all the things are changed to co-operate with the Nature, balance develops and that is what we want. This balance is developed by abhyas. (SDG-152,153)

It is not possible to attain a perfect balanced state, because perfect balance brings about death. But one can reach near to it where one becomes almost balanced. (SS-23)


If our mind comes to a harmonious state, circum-stances and environments will have no effect on it and there will be no disturbance within. Peace and tranquility shall reign all through under all circumstances. Passions, excitements and desires will lose their intensity and sorrow, joy or misery will disappear from the view. (BWS-198)


We must never be disappointed of the Divine Grace. God is the supreme Master and His will must be carried out in every respect. We should think ourselves to be bankrupt and remain ever busy with worship and devotion, not minding the interruptions and disturbances that happen to come in our way. We should never be disheartened thinking that our Pooja cannot be carried on regularly on account of inner disturbances which I put down as the ‘barking of dogs'. The dogs will never stop barking even though you give them a good thrashing. Let the dogs bark but the elephant goes on, paying no heed to them. If possible you may better train the dogs so that they may not bark to disturb you in your pooja. But for that you have to adopt proper means to mend their irregular habits. If you apply physical force to stop their barking, there is danger of their becoming violent and offensive. Therefore it is better to show them that their barking shall not be a disturbance to you. When it comes up to this, their barking will eventually subside. Further, if we had taken care of it earlier, their barking might never have come to effect at all. In short, we have only to train them so that they might, by themselves, come up to proper regulation and discipline. The only way for that would be to raise ourselves up to the level where they may also begin to take the effect of our inner state of mind. That means spiritual elevation up to the level at which even animals may begin to take in the effect. This is the actual purpose served in the long run by the practice of meditation. Barking of dogs refers to the unregulated activities of the mind and the indriyas which can easily be set right by meditation and remembrance. (SS-313,314)

Mental struggle to keep off the unwanted ideas often proves unsuccessful for it causes a strong reaction which is often impossible for man of ordinary capabilities to overcome and which is sometimes likely to result in serious mental disturbance or even insanity. It may be possible for those who by leading a life of celibacy have gained sufficient ojas (lustre) to cope successfully with the flow of thoughts and to withstand the effect of their reaction, but for ordinary man it is almost an impossibility. If instead of struggling to keep off ideas we only remain unmindful of them, very soon they will lose their effect and cease troubling us. They will then be only like dogs barking after a caravan which goes forward without paying any heed to them. (BWS-204,205)

For further reading please see MEDITATION - THOUGHTS   


Please see BUFFERS.


Behind this solid material universe there is another finer or subtler universe, which is the cause or the centre of this outer universe. Again for that finer circle there must be another centre, represented by a still finer circle and so on. Putting it the other way, there may thus be innumerable circles one after the other, round the unimaginable finest point, the centre within, each circle in turn serving as the centre of the next outer circle, till we come to the present solid form of existence. What we have to do now is to trace our steps back from the present gross form of existence to the previous finer and still finer form up to the farthest possible limit of human approach. In our present state of existence we are revolving round and round within the sphere of grossness. Our only hope lies in pushing our way right across towards the centre or the root cause crossing the finer regions one after the other. That is the essence of the spiritual science. The root cause of the entire universe from the finest to the grossest is the innermost centre, the base or zero. We may call it as God or Brahma. (BWS-265,266)

For further reading please see POTENTIALITY, CENTRE, NOTHINGNESS, ZERO. 


This effect (keeping off the ideas and bringing the working of the mind to a standstill) can be brought forth also by those who have mastered the baser sciences e.g., mesmerism and hypnotism, etc. But the difference between the two is that in the latter case heaviness, exhaustion and dullness of the mind and physique will be felt, while in the former case the person will feel lightness and at the same time calmness shall be prevailing all over.  It is just possible that you may not be able to judge it at the first glance, but constant company with the person will surely offer you clear hints and indications in this respect. (BWS-95)

In these baser arts the hypnotiser uses his will-force with the backing of material power. And the will of the hypnotised person is weakened, and he finds himself dull and heavy hearted after he wakes up from the hypnotic trance. A disease may be cured, or a particular tendency of mind may be suppressed to some extent, depending upon the power of the hypnotiser and the submission of the hypnotised. But the effect does not last long. The hypnotic power is developed by some intense mental and physical practices using material things or mental images as objects of concentration. These practices often lead one to mental deformity or insanity, and sometimes even physical deformities will be the result. A successful practice, after a long time, may however result at the most in the gain of some material power which is limited, and useful only for the gratification of some kinds of desires as long as it lasts. (SS-232,233)


Unfortunately the basic fact that God is simple and can be achieved by simple means is lost sight of. (SDG-111)


In Sahaj Marg System all the methods of “doing” are for the preceptors, and “becoming” is the job of the abhyasi. (SDG-53)

According to Islamic conviction we are said to be the offsprings of Adam who was thrown on this earth for having eaten the forbidden fruit. Naturally, the same thing should pass in us all. But, brother, crores of years have passed since the happening of this event. How can there be any effect of it now in your blood? That effect was lost being mixed in blood. Of course, eve, his wife, has not left chasing us. For generations together she has been manifesting herself. This very eve brought us to heaven from our homes, and we were also kicked to this earth by her boots. Brother, what a degradation! Now, if we stop running after this eve, we will once again regain the lost paradise. Forget the idea that you were Adam, and lo, you will reach the very original abode from which you have come! The story of Adam and eve finds its correspondence in the story of Manu and Satarupa in our Hindu mythology. You forget that you are Adam, and to free you from Eve is my responsibility. You are now, however, meditating upon the form to get rid of the idea of Adam. Ghalib has written:

“When there was nothing, God was there. Had I not become this, I would have become God. This ‘becoming’ has ruined me. What would have happened had I not been?”(SS-439,440)


One thing more by way of practice is to offer daily the following brief prayer at bed time, in the most suppliant mood and with a heart overflowing with love for the Divine.

“O Master!

 Thou art the real goal of human life.

 We are yet but slaves of wishes putting bar to our advancement.

 Thou art the only God and power to bring us up to that stage".

Repeat the above in your mind once or twice and meditate over it for a few minutes. The prayer must be offered in such a way as if some most miserable man is laying down his miseries with a deeply afflicted heart before the Supreme Master, imploring his mercy and grace with tearful eyes.  Then alone can he become a deserving aspirant of spirituality. (SS-141)

It is also considered to be better to do this at bed-time, because one is then free from all engagements and the only point in one’s view is that of rest and repose, In other words, one finds himself in a comparatively free state.  This freedom may also be interpreted as Nature’s state of contentment.  Thus in a way we acquire conformity with at least one of the aspects of Nature.  This is the reason why prayer at bed-time is more effective, and actions done accordingly are all well adjusted.  We must therefore derive the greatest benefit from time, and take up the work suited for the hour. (BWS-169,170)


It is true that one who dies must ordinarily be reborn. But this does not hold good in the case of highly developed souls of saints and prophets, because what apparently appears to be their physical death is not death in the true sense of the word. It is only a transformation of their existence from the grosser to the subtler level. So their return to the grosser material form is then out of question. They have already passed through the stage of death(in its usual sense as the end of a particular type of material form) bringing into effect the negation of self which, in other words, means freedom from the effect of materiality in which a man is deeply engrossed. The result is that while having their physical body intact, they begin to feel dead and gone. This is a particular type of spiritual state which may be attained after sufficient progress. This is known as the state of Beej-dagdh. They do not die in the literal sense. Consequently the question of rebirth does not arise at all in their case. (SS-331)


What wealth does a saint possess who is outwardly no better than a beggar in respect of his material possessions? A beggar he is indeed, but one who begs only at the door of the Great Divine Master alone. He stands at His door with his begging bowl in hand but is unconscious of what he is begging for. Such a type of beggar is he.

Let us ponder over the state of mind he is in. He has approached the Master with the object of begging for his bounties, but he is so much lost that he does not even remember that he has approached him for having his bowl filled. The bowl is presented forth without a word of begging, so much so that he is not even aware of whom he stands before. So much lost is he as to have madly rushed in, where even the last spark to illumine the grandeur of the place is extinct. The hands holding the bowl are alone held up, so much lost is he.

Do you think such a beggar can be enriched with the Great Master's greatest bounties? Can such a Great Master keep any thing in reserve from such a true beggar? Definitely not. What shall be the situation? If the Master offers him anything he is not even aware of what he gets, nor is he even conscious of his changed position now. Both the beggar and the Master are there; the only distinction which exists between them is that the beggar has the bowl in his hand. He maintains this position of his till the end. Both are lost — the Master and the beggar. Nothing remains which has not reached unto him. What would then be the condition of the beggar? He shall be permanently residing in a state of contentment which cannot be matched even by the greatest riches of a king. The Master has bestowed what He had, and the beggar has got the same, before which the greatest of kings and saints of high rank would bow down. But one has to become such a beggar. To him everything is naught in comparison to it. It will be easy to understand it if one takes one's heart for the bowl. (SS-279,280)

Remember, brother, that the time gone by shall never return! Therefore, try to avail of the opportunity to its best. One who gives himself up to his master in toto can alone be successful in the pursuit. Giving up everything means reducing one's self to beggary. In other words one has to become a beggar at the Divine door. (SS-54)

As a matter of fact all of us are like beggars at the Master's door, having a begging bowl in hand which the Master readily fills. But when the bowl is already full with things other than spirituality, the question of getting anything from Him does not arise at all, for anything poured into it will flow out at once. The primary thing for us to do is therefore to make ourselves empty of all these so that it may be filled up with Master's grace. (SS-55,56)


Our belongings are a pile of Samskaras (impressions) with their resultant effects in the form of complexities and the diverse coverings,which we have gathered round the soul and which are the results of our thoughts and actions. We possess mental and intellectual faculties which are all active. Our mind determines the actions of the body. We see, hear, feel and understand things. We begin to like or dislike them. Desires gradually begin to creep in and affect our actions. The rings go on multiplying and we exert ourselves for the fulfillment of desires. (BWS-196)

We then march on up to the final point where we assume the same pure form we had at the time of creation. For that we have to renounce necessarily all our belongings of Samskaras, Maya and egoism, and grow lighter and lighter at every step. (BWS-247)

For further reading please see SANSKARAS, IMPRESSIONS




Lord Krishna had originally introduced bhakti in Raja Yoga in a way the yogis know, because he knew the time was at hand when life would be uncertain. (BWS-102)

Bhakti is the means of achieving the goal and not the goal itself. The fact as I have stated above is that they are allured by the charming effect of the primary condition and do not want to get away from it at any time. The narrow view that they have taken, bars their approach to a broader vision and anything beyond is out of their sight. Another fallacious argument advanced in support of the above view is that devotion, if practised with any particular object in view, is far from being 'Nishkam'(desireless). (BWS-190)

True bhakti is devoid of any physical desire related to the senses. It is actuated by the real craving — a craving which when fulfilled does not give rise to another in its place but puts an end to all cravings. It is in the true sense the reminiscence of the homeland which is the final end of our journey. As a rule the reminiscence of the home will keep the remembrance of God alive in our heart, and vice versa. It is in fact an end which is endless, and the craving for it is beyond the range of materiality, not to speak of the senses. It is what is commonly understood as realisation, oneness, destination or the end. (SS-48)

Bhakti - Anti-spiritual

As regards bhakti, so far as my inner reading goes I can safely say that what people generally think to be bhakti is only flattery in the real sense. In fact real bhakti is widely different from flattery. It is simple attachment, strong and irrevocable attachment, to the Divine. There are, however, some who feel even the pangs (of love, as they call it), which in my opinion may more appropriately be interpreted as the pricking pain of a boil, though they might be a bit higher than the ordinary level of flattery. I call it as the pain of a boil because it is devoid of Divine remembrance. That means our bhakti or attachment to God is not as it ought to be. It is short of the mark. The only cure for such a pain can be a surgical operation which might throw out the poisonous element which, if neglected, might in course of time develop into a chronic ulcer beyond all possibility of cure. The toxic element is really the ungodly and anti-spiritual matter that has accumulated in our body by the effect of bad association and environment. That brings us to the conclusion that the means we adopt for worship or meditation should be such as may manifest true love in our hearts. (SDG-74,75)

Bhakti - Degradation

Unfortunately the standard of final attainment, nay, perfection even, has so much gone down and bhakti has become such a cheap affair that they have altogether lost their real value. Even a peculiar motion of the eye is taken as bhakti and the experience of its effect as a high attainment, which, as I understand, is sufficient to make one a present-day guru. The times have changed for the worse, making us all the more so. Degeneration has set in, diverting the minds of people from the right course. When they got completely tarnished with it, the idea of degradation began to haunt their minds. But in their state of degradation they had accepted wrong as right, and they went on and on with it, thinking it to be the proper solution to the problems of life. They preached the same and, painting it in bright colours, they offered it to the people inducing them to accept and follow them. Not a streak of light could however be traced in any of them. The sense of morality got deteriorated to the extent that discrimination between right and wrong was almost lost. Prejudice became predominant so much that picking up bitter quarrels or indulging in riotous incidents on that account is treated as a pious act, instances of which are abundant everywhere. (SDG-76,77)

Bhakti - devotion

The goal of life can easily be achieved, if we are sincerely devoted to it having in mind the idea of the Great Master all through. By devotion we establish a link between us and the Master which serves as a path for us to march on. (SS-129)

Constant remembrance, in fact, is a natural development of meditational practice and it acquires efficiency when the abhyasi has become devoted to the object of meditation or constant remembrance. It then ceases to be dry abhyas and becomes a luscious all-absorbing engagement. The fire of love and devotion alone burns down trivial trash, and wins the gold from the dross. The burning of love may, however, have three stages. The first is the suppressed smouldering giving out thick smoke. The second has occasional sparks in it; and the last one gives the bright burning flame, capable of reducing everything to ashes in a moment’s time. The first two states are subject to their exposure to the combustible matter in the air. When the solidity, which hampers combustion, is removed by the effect of inner heating, the final action starts with full force. But then there is the electric fire as well, which bypasses the first two stages, and appears only in the final state, free from smoke and vapour. If you can light up such a fire within you, your progress shall be by leaps and bounds.

Devotion and love, of course, remain so easy and yet so difficult of achievement at once. Real devotion has no tinge of affection in it and goes hand in glove with enlightenment. In the initial stages the devotee may be conscious of his feeling towards the object of his love; but at higher stages the foam and fury is dimmed to the extent of an almost total loss of its awareness at the Ultimate stage. The superfine level of devotion may be spoken of as total self-surrender, from which the awareness of surrender has entirely been withdrawn by the grace of the Supreme Master Himself.

The problem of practising devotion, surrender, etc., in a natural way is there. For this purpose it is said that one can love another person of his own species best. So the guru is taken into account as the personification of the Supreme. (WU-62,63)

Bhakti - flattery

The majority of people you will find singing songs of devotion, shouting ‘Jai, Jai'. Worshiping pictures and images ceremoniously is a hobby for them. To them, stories and illustrations are the means of bhakti, recitation of sacred books is worship; and discussions and discourses, the attainment of jnana. Teachers and preachers too are not wanting. Go to anybody and he will tell you something or the other to follow. Their hue and cry is so great that the whole firmament is resounding with the noise. But the wonder of wonders is that even then it never is reflected in their hearts, and in spite of all the clamour they remain where they have ever been, neither gaining what they have to gain, nor even losing what they have to lose. In demonstration of their worship they have cried, chanted, flattered and wept, but all to no purpose at all. Yet they think themselves to be bhaktas, and are admired as great souls. Thus in a way they get their due remuneration for all their acting. They acquire a position and are considered to be leaders or gurus among their circle of bhaktas. This is all that their flattery brings forth for them.

It may not however be unfair to say that most of the ways of worship commonly followed by the masses are but forms of flattery in one way or the other. They are completely devoid of attachment, love or surrender. Obviously, all that they do is aimed more at pleasing themselves rather than at pleasing the gods they worship, and this being closely associated with the senses, is of course a base desire. In other words they remain all through entangled within their senses, and this they presume to be ananda — an absurd idea on the very face of it. For this reason, in spite of all their toilsome acting, they remain forever deprived of the bountiful grace of the Divine.

My only object in relating to you all this is to impress upon your mind that such outer demonstrations of flattery do not count the least in awakening the inner Consciousness in the heart. It is all for worldly desires related with the senses which have really no end, because if one sense desire is fulfilled, then another associated with it crops up at once in its place. These practices do not therefore offer us means of deliverance from the network of wishes and desires, and consequently no practical purpose can be served thereby.

Attachment to it {homeland} may otherwise be interpreted as ‘constant remembrance', and that is what bhakti means in the true sense. If it is not there it is but a mockery, and can be termed only as flattery. Flattery is harmful both to the flatterer and to the flattered. A king having all flatterers about him is sure to come to harm on that account. He must therefore apply stringent methods to stop this evil. Nature too may have possibly adopted a course of action for the purpose. The result shall however come to light by itself in due course. (SS-46,47,48,49)

Bhakti - purposeless

Some I find busy with prayer (Prarthana) for the development of bhakti in them and wish to come into the world again and again for the purpose. I appreciate their idea of devotion, but the latter portion (i.e. coming again and again) is not understandable to me at all. It seems to be devoid of any sense, purpose or object. (SS-424)


The word bhandar or ‘store-house' implies a sense of vastness. It covers the entire Godly sphere, including the Centre and the invisible motions. It is very difficult to have a correct view of it. Every minutest particle comprises all the different layers or circles that exist in the whole universe from one end to the other. Thus each particle has the same properties as the whole. Hence every particle can offer the same impulse as the main bhandar. But that does not mean that since the same particles exist in a stone, the idol made of stone can also be effective in the same way. The fact is that one who has attained a close synonymity with the atom can alone be capable of drawing inspiration from a particle. (SS-337)

As a matter of fact I have nothing of my own in me. It is all stored up in me for you all. I wish I could entrust it to somebody during my lifetime and be relieved of the burden, so that I may depart with nothing about me. Now what I have as the master's trust can neither be termed as spirituality, nor reality, nor even bliss. (SS-372)


We have assembled here on a very auspicious occasion to celebrate the Birth Centenary of our Great Master  Samartha Guru Sri Ram Chandraji Maharaj of Fatehgarh (U.P.). We should utilize this occasion in getting into the Master and Master alone, which will act as food and tonic for spiritual elevation. Remembrance should be in a way that we feel the thought of remembrance oozing out from the objects everywhere. It is the real remembrance which mortals can have. It is a play for our good. (SDG-29)

I appreciate your enthusiasm marked with the celebration of my seventy fifth birth day. If I look to myself, keeping it in view — the question arises, whether I am fit for this sort of occasion. The reply comes that it is all the power of abhyasis which is working in harmony with my inner feelings. So the credit goes to you. I am simply a toy in the hands of the Master. (SDG-121)


For further reading please see SELF SURRENDER,  SERF


There are numerous ways for developing Divine love for which many bhavas (attitudes) are resorted to, such as that of father, mother, friend or master. But in my opinion the conception of God as Beloved is better and more convenient. If we think ourselves to be the lover and Him as the Beloved and proceed on with the same feeling, the course would be easier. The result that will follow in due course would be, that God himself shall become the lover and we the beloved. This is really the fourth stage of meditation. But if we think at this stage that we have realised the Goal, it is a blunder. Much remains ahead still. But that being beyond words is related with practical experience only. By all this I mean to emphasize the things which are most useful for further spiritual progress. (SDG-75,76)


Bhog does not only mean undergoing the effect of our past actions but it really means passing through the process of unfolding the intricacies of the point which we have already arrived at. Our stay at these points for the purpose of Bhog is often very long and in most cases it is almost impossible to get out of it by mere self-effort. It may, however, be possible at a few preliminary stages but subsequently it becomes quite impracticable. It has been observed that most of the sages of the past who had tried it by self-effort only, remained lingering for whole life on the very first or the second stage and could not cross it. The fact is that at somewhat advanced stages we have to face what may be expressed as the slippery condition of the place. There we may sometimes go up a little but soon slip down again. The same thing happens again and again with the result that higher ascent becomes arduous and well-nigh impracticable. Under the circumstances it is only a forceful push by the worthy Master that can bring us out of the whirlpool. If the Master is not lacking in power and capacity, he will by his own force, push the disciple up out of the entanglement and place him on the next higher stage. (BWS-214)

The buffers or the intervening spaces between points are innumerable. They are all to be passed through during the course of our journey. With the help of a worthy master of calibre the process of bhoga is considerably reduced and the abhyasi’s stay at these places is much shortened, saving thereby a lot of time and energy. It may however seem somewhat strange and unnatural as to how bhoga gets ineffective in the presence of the guru’s support. The fact is that the condition of the place where the abhyasi is staying entraps him completely, forming a sort of network round him. Unless that is shattered the higher ascent is out of question. By mere self-effort one might at times advance a little, but only to slip down again. Practical observation goes to show that most of the sages so far have not been able to cross these buffers except perhaps only a few of the early ones. They remained lingering indefinitely in the one or the other without finding a way out. The simple reason for that could possibly have been lack of proper capability and calibre on the part of their guru to clear it for them by his own superior power. Those depending upon their self-effort alone remain held up at the very first or the second stage. How the necessity for bhoga does not arise when having the Master's support is not very difficult to understand. Really bhoga refers not only to the undergoing of the effects of past doings but also to the undoing of the effect of the net-work one has got entangled in. Only when that is torn off is the abhyasi able to go up to the next point, and that is possible only with the help of the Master. (SS-194,195,196)

For further reading please see IMPRESSIONS, BUFFERS.


One having dissolved himself embarks on an eternal existence, the real life worth having and the very object of life. The climax of non-entity is the ultimate state which is termed as Bhuma — a Being-less state. (SS-70)

At the occipital prominence we begin to experience a changeless condition which in other words means brahmagati or the state of Divine. Its completion means we have crossed the seven rings of so-called Light. Afterwards one having thoroughly merged in Brahm, gets in close touch with Bhuma — the Ultimate, or God in His absolute state. What or where he is is then beyond his understanding. (SS-365)


Man is a bipolar-being.It has got its root nearest to the Base and the other end towards the world. If somehow, the individual mind gets moulded towards the cosmic mind it begins to appear in its true colours. (SDG-13)


In my opinion the civilizations of the East and West have very little difference. Here we try to use the Inner for the inner vision, whereas they use themselves for the inner vision. Spirituality is not the monopoly of Indians only, but it is the birthright of everybody. (SDG-158)


Often the liberated souls do feel induced to bless an abhyasi in whom they find some light. It is so especially when the abhyasi is deeply intoxicated with the master's love. The vision of Shri Lalaji's form is true, and the subsequent changing of it into that of mine indicates that He has not left any difference between himself and myself. Most of the abhyasis do have such experiences at times. (SS-317)


Blind faith has both its advantages and its disadvantages. It may be of immense value where the guide selected happens to be really one of the greatest calibre, and one who has attained the highest approach. But if unfortunately you get yourself attached with one who is not up to the mark, but has caught you by his learned discourses or display of miracles, your blind faith in him will lead you quite the other way to mere delusion and deception. In that case his shortcomings too will remain out of your view, since you have undertaken to follow him blindly. The result will be that you will not be able to attain the goal. It is, therefore, necessary for every one to think twice, and over again, before reposing his faith in any one. (SS-547,548)

For further reading please see DELUSION.


Almost all agree on the point that the object of life is to achieve eternal bliss after death. For this they insist on a life of virtue, sacrifice and devotion, which will bring to them the eternal joy of the paradise or salvation or peace. But that is not the end of the problem. It goes on much beyond. (BWS-188)

Abhyasis, having read about Bliss in the scriptures, generally begin to look upon it with admiration taking it alone into account. It is no doubt very soothing, but by no means the end. What I want for all abhyasis is that they may be free from both ‘Bliss' and ‘Not-Bliss'. and I pray for the same. If one observes closely the effect of my Transmission, he will find, though very little, the charming effect of Bliss, because I want to insert the very essence of God-Realisation, not minding whether it is pleasing to them or not. Sometimes, of course, I do give a little dose of light Bliss so that an abhyasi may not feel bored. In this connection I may relate an incident. Once, in reference to my spiritual state at that time, I asked my master, “Is this the state of Bliss so highly talked about, and for which you have graciously exerted yourself so long?” He smilingly replied, “What if the state you are in at present though tasteless, is withdrawn from you?” Quick was my reply, that I would prefer death if that state were to be taken away. Before acquiring this present state I sometimes returned, whenever I liked, to the state of Bliss I had crossed over, but now from this state of ‘Not-Bliss' — the tasteless — I do not even, for a moment, like to get down to that of Bliss. My version will be accepted by only those who are well-versed in dharmic literature, or by those who are already in that state of ‘Not-Bliss'. But if one likes to reason it out, he will come to the conclusion that this is the higher state of manas which always likes to have its own course in a refined way. In Atman there is no question of like or dislike. It is just as it is. In the highest state of advancement the individual mind becomes an instrument for higher work. (SS-390,391)

Real Bliss is that in which there is no bliss. So long as there is the sensation of bliss there is maya (materiality) included in it. (SS-404)


If we keep ourselves bound fast to a particular form or practice without a clear idea of its real significance and final approach, we are probably committing the greatest blunder. (BWS-177)

The Gita says that in whatever form a man worships Him, he gets Him in that very form. But the common difficulty is that people do not worship Him in any form, but instead they worship only the form, whereby the reality at the root disappears altogether. This is really the greatest blunder. (SS-273)

I cannot say whether in order to help my brethren on the path I am to live long or not, but this much at least is definite, that if one goes on wasting his time doing nothing for his ultimate purpose it would be the greatest blunder. (SS-259)


The composition of a man also is exactly the same as that of the universe. Just as behind this solid external universe there are innumerable others of the finer and still finer type, so behind this gross physical form of a man there are numerous finer and still finer forms of existence. The outermost form is the gross body (or Sthool Sharir) behind which there exists the astral body (Sookshma Sharir) and the causal body (Karan Sharir). Besides these three outer forms there are innumerable other ones which are so fine and subtle that thinkers do not call them as bodies but only as fine coverings round the soul. It is really very difficult to put a name for each one of them, which may be countless. With all these innumerable forms, from the finest to the grossest, the man is in existence in the material world as a true copy of the universe or the entire manifestation of God represented by a complete circle from the outermost circumference to the innermost centre or zero. Now, the innermost centre or zero of a man's existence and that of God's manifestation is really the same. Realization of God means the same as the realization of Self and vice versa. The entire universe came into existence from the same point, the zero, through the process of evolution. Similarly, man's existence too developed from the same point. (BWS-266,267)


The majority of the people feel nothing but their own body. Their thoughts are located to this very point. They think their body as the only thing worth keeping. They consider it as everything. They do not want to see their body decomposed. They are all along with the doctors when they feel it diseased somehow. All care for the body becomes their aim and object. They do not want to free themselves from the idea cradling in them. They are all the time found serving their own master, the body. Soul has no value to them. It is an after thought for them. They do not find any leisure besides. How many circles they have put around their body! It, the body, was solid itself. They have hammered it round and round making it all the more hard and solid. Where do their ideas now lie, on the body or inside it? When you lay stress upon a certain thing the ideas begin to jump inside but in consonance with the thoughts already made. What you find within it is the idea working for the body. Now you are working for the body. You remain in contact with such a body and you make it more solid still. Naturally your ideas, when they rebound after touching the body, become solid. Solidity was to some extent within, as they had, in some form or other, the idea of the body. Now they have become one with the body having the same relation with one another. You can now well be defined as a solid globe having the poles as well as the axis within. (BWS-48,49)

For further reading please see VEHICLE.


The changeless state is always there; but we are connected with the changeable, and either we take interest in it or reject it; and both of these are the links for bondage. We should rise above all these if we want to live life. Our method brings out these results if we practise it with interest. (SDG-37)


They {Books} may help us to acquire superficial knowledge of things to enable us to deliver eloquent discourses on spiritual topics and to win arguments, but practical approach in spirituality through them alone is impossible. Yogic practices and Sadhanas based on knowledge acquired through books are mostly misleading and even harmful to our spiritual advancement. It is only the helping support of a capable guide that can take us on up to our destination. It is said of Maulana Rumi, a celebrated Persian poet and the author of eighteen books on spirituality, that once he approached a great saint to receive spiritual training from him. The saint asked him to throw all his books into the river, if he wanted to have practical training from him. As this meant to him the loss of his life-long labour he did not agree to it. Several times he approached the saint with the same request but received the same reply. Finding no other alternative, he at last submitted to his demand, threw away all his writings into the water and became his disciple. Actual realization comes only after training in the realm of practice, and for that, knowledge or erudition proves to be of little assistance. (BWS-212,213)

For the practical aspect of Sadhana, it is essential to take up the practical course of spiritual training for which we need proper guidance. Guidance sought from books is not of much avail since it is often misleading, and sometimes dangerous too. Methods prescribed in books are generally confusing, touching the outer aspects only. One can never become a physician in the true sense by merely reading the names of medicines and their properties in books. Similarly, by acquiring an outer physical knowledge about God, soul etc. or of the various spiritual states on the path, one can never claim to have realised the object in the true sense. It is impossible to come to a thorough understanding of the taste of a mango merely by reading in books the description of it. That the proof of the pudding lies in the eating of it is a well-known saying. (SS-43,44)

I may frankly confess to you that I have studied no books, for I never thought them worthwhile. I aimed at Reality which I thought to be the only thing worth having, and left the study of books to the scholars and pundits. Whatever I say or write is on the basis of my own experience or anubhava on the path of Realisation, irrespective of what Shankara or Ramanuja or others might have said about their own. I no doubt do read sometimes now, but that is only by way of recreation, and I try to retain as much as I can for the sake of easy expression. I remember one such thing which I had read in Viveka Chudamani by Shankaracharya, which means :—

“Books do not help us in Realisation; and when Realisation is achieved books are useless.” (SS-244,245)

Reading and writing are of little avail.  The man with faith, devotion and self-confidence wins. (WU-35)

It is a pity that we do not read authenticated books say, Raj Yoga. Raj Yoga sets in when other things accumulated by wrong Practices are gone. (SDG-63)

The only purpose for which this book {Towards Infinity} has been written is to reveal to the world what gnana – knowledge really is and to acquaint them with its condition at different levels of approach. It is of course certain that our religious books speak a lot about it, but unfortunately the (quack) commentators of the later period have on account of their wrong understanding misrepresented the facts in such a way as to drown the very sense. (BWS-289)

I have written this book {Towards Infinity} not to cast aspersions on any one, but only to help the so-called Jnanis (agnostics) in throwing off their vanity and egotism to secure their firm stand in the Absolute Reality so that they may also be helpful in transforming the world in accordance with the demand of Nature. Mend, the times will, but it would be better if such persons too had their share in it. (BWS-295)


There is an organisation in this part of the country which professes to impart spirituality. It commands a pretty large following, and people who join it seldom break off even though some of them, to my personal knowledge, are greatly disgusted and averse to it. I find that they have adopted unspiritual ways to keep the abhyasis bound fast not only by inducements and allurements but even by fright and threats. And when I study their inner condition, I find not one of them having any spiritual achievement, but they are only caught up by some material force. You will find hardly one amongst them who is nearer the mark in any way. (SS-234,235)


To realize our goal of life is our Bounden Duty. Therefore, one should aspire for the highest, peace and other things should be secondary. (SS-131)


Now if I say that I am to bring you in to a spiritual life, it may not be quite correct since there is no question of bringing in. We have only to establish ourselves in Reality, and thank God your thought is already helping you in the pursuit. Definitely you have now gathered material to keep you up on the path. In other words, I may say that you have taken the object into your view. Now only the arrow is to be shot at the mark, the thought being the arrow and the heart the bow. But at the same time it needs the application of force which is there in the form of the master's support. (SS-26)


When the vrittis have thus been reduced to nothing or negatived or, in other words, have acquired a transcendent state, it is then a lower grade state of brahmagati. When this is attained, the veil gets torn off and we enter the next inner sphere beyond it.  Our attention is then diverted inwards and we proceed on towards it, seeking the self.  (SS-368,369)

For further reading please see BHUMA.


Please see LOKAS.


Since jiva possesses motion, it is cognizant of the creator too, i.e. of Brahman. Thus the word jiva carries with it the sense of motion and of thinking as well. The two things are parallel in the being of jiva. Thus the function of both Brahman and jiva is almost the same, with only this difference that Brahman covers the entire universe, while jiva is confined only to the narrow sphere of self. In this respect Brahman too may be said to have its own bondage just as an individual jiva has, with the difference perhaps that the bondage of jiva is thicker and grosser in comparison to that of Brahman. They both have limitations. This is about the exact conception of Brahman. Now the presence of motion and vibration in our being establishes our relationship with Brahman but subsequently that very thing turns into entanglement for us. (SS-512)






A man remains entangled in them {Problems} finding no way out. But the bravest is he who is happy in all cases and under all circumstances. Great sages have given preference above all to poverty and hardship. One of the ancient sages is known to have prayed to God to bestow upon him all the miseries of the world! Such have been the souls who could have made the highest progress and finally attained a permanent life of eternal bliss. (SS-426)


You need not stop the breath yourself when meditating. If it stops by itself it is well and good. When the flight gets very high it often happens that there will be no breath for even hours; and when thoughtlessness is created the breathing gets slowed down. (SS-292,293)



I generally address the members of the Mission as brethren but I think that may not be quite to the point. I should have rather used for them the word ‘my heart' or ‘my soul' instead. But why I do not take enough care to use them is not quite understandable to me. If I say that it is so because they do not love me to that extent it shall then be a fallacy, because I see them evidently loving me deeply. What may then be the flaw? I believe their voices do not reach me to touch my heart. Now think over it yourself and draw your own conclusion. (SS-318)


We must satisfy our thirst by drinking the water and not by brooding over the cause of it. (SS-91)

Constant brooding over our own afflictions increases our worries. Our attachment to them develops and we become rigidly entangled in their intricacies. This hampers our onward progress and the chance of success becomes slight. An alternative course suggested by certain misdirected teachers is that of deserting worldly responsibilities by breaking off from family, friends and society. As a matter of fact even then they have their particular worries and entanglements. That is therefore no solution of the problem. On the other hand it promotes greater evils in the form of arrogance, pride and prejudice, the worst poisons for a spiritual life. (SS-422)

We should try only to build the future and not waste our time in thinking of the past. When we run forward, we do not look behind. (SDG-38)


Please see REGIONS.




A master of the highest calibre is indispensable for another reason also. In our spiritual march we proceed from point to point, crossing from one point to another after covering the intervening spaces known as buffers. These intervening spaces are to be crossed in order to gain access to the next point. But while crossing them it is necessary to take a thorough tour through the entire space in order to complete its experience — bhoga. No further ascent can in any way be possible without it. Now if one tries to attempt it by mere self-effort he gets hopelessly involved in its intricacies and remains held up indefinitely within it. There may however be exceptions, but they are very very rare and that too only when one is specially gifted with an extraordinary calibre and is favoured with the Divine grace. Now the power that can take us safely along through all those intricacies can definitely be of one who has established an irrevocable connection with the Divine source. Is it not thus necessary to have him for the purpose? Definitely, yes. Whether you call him your master or your servant, he is after all your teacher and guide or, in the popular sense, a guru, no matter in whatever capacity you might take him. (SS-193,194)

Dear brother, I say verily that I have suffered so much burning during the period of my abhyas that there have been all burns in my breast. But those have become flower-beds and fire-flowers. I have crossed the field of spirituality by selling away peace, i.e., I have made the sacrifice of peace to attain it. And God knows how many barzaks (the intermediate places) there are where one has to go on stopping in order to proceed further. I have also written a letter regarding the barzaks (Buffer states) which you ought to study. I do not remember its contents much. And dear brother, when one comes to have the experience that the real spiritual benefit can be had from a particular person, he should entrust himself to him. Here, as we have to attain liberation in one life only, we have to get rid of all the sanskaras by undergoing the bhoga (experience) of some, and by frying away the remaining. A sequence had descended upon Shri X of which I was conscious but there were also other causes besides this, which I wanted to ask him so that he could also have the experience. I had to purify them off by praying to Master pretty early to satisfy him. Otherwise I wanted to keep them there for his own betterment. Anyway, you please pray that no such thing may creep in in future. (SS-401,402)

For further reading please see BHOGA  


A moth burns itself on a live flame, but there may rarely be one that can burn itself on a dead flame, which is almost an impossibility. There may however be exceptions to it — but rare, very rare indeed. The only solution, therefore, will be either to get up to the level where burning in a dead flame may become possible and practicable, or to attain that highest state where the question of burning may not arise at all. But this depends upon God's grace and one's own bold efforts. (SS-282,283) 


As a burning flame of His blessing splendour, I do not belong to India alone, but to the whole world. So I want that all may taste the beauty hidden in love for the Ultimate. People everywhere seek the better climate and better conditions. But as Indians we are interested to produce the same environment in us, so that others may be benefitted by its radiation. (SDG-35)