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Daily Inspiration

SRUTI - PAM's Encyclopedia



TAM  |   TARGET  |   TEACHER  |   TEMPLE  |   THOUGHT  |   THOUGHT FORCE / POWER  |   THOUGHTLESS  |   THOUGHTS DURING TRANSMISSION  |   THRIFTY  |   TIME  |   TITIKSHA  |   TORPIDITY  |   TRADITION  |   TRAGEDY  |   TRAINING  |   Training - Difficulties in Training  |   Training - Defective Training  |   Training - Objective  |   TRANSIENCY  |   TRANSFORMATION  |   Transformation - Particles  |   TRANSMISSION  |   TRAVEL LIGHT  |   TRIKUTI  |   TRINITY  |   TROUBLES  |   TRUST  |   TRUSTEESHIP  |   TRUTH  |   TRUTHFULNESS  |  


On the back side of the first Mind there is Centre or the state of tam which is clearly explained in the book Imperience Beckons. If you have brought your individual mind to the level of first Mind, then you have only to jump above the first Mind whereto there is Centre or Almighty. (BWS-36)

I now reveal herein the true significance of a little known mystery. Generally they consider Sat to be the reality and treat it as a yardstick for measuring the knowledge of God. The mystery at the bottom is quite unknown to them. In fact it is all the sphere of Tam and Tam alone. This is the only thing worth achieving for a true yogi. It is no doubt very difficult to gain access up to this point. To acquire Sat is a very easy job but the state termed as Tam cannot be so easily attained. There is nothing beyond it. Though generally people talk a good deal about it, few amongst them even attempt to secure approach up to it. Even purity, simplicity and peace are not there. It is in fact beyond all of them. This is the very thing which is acquired after persistent labour through several lives. I can boldly assert that even the greatest saints of the world have remained short of the mark in this respect. The state of negation which one craves for and which is the real life abides in it and all activities cease before one reaches the point. This is the Divine mystery which is revealed today. It is the central point of the real state of Being which in most of the cases remained unattained in spite of all the efforts of the pursuer. Perception has no approach up to it. People tend to consider this state of Tam as their deadliest enemy. But if you ever happen to study a person in whom this state of complete ‘ignorance’ is reigning in full swing, you will find that at the highest pitch of advancement he, like an infant baby, has no awareness of his own condition. But if a slight touch of Sat is applied to it, he will then begin to have cognizance of his state to Tam. This is due to the fact that the meeting point of the two leads to the creation of a new state, identical with that which was the basis of Creation. Now the principle of Invertendo applies in this case too. (BWS-122,123)

We are searching for the potentiality which creates consciousness, and if that too is gone then we find ourselves on the verge of true Reality, pure and simple. This philosophy is too high to be described adequately in words.

Do you understand when I say we have to find out ‘potentiality’? What is its origin or where does it come from? It comes from tam, the last resting place of a true yogi. It is not one of the three gunas but an expression of the condition at the stage as explained in the book Imperience Beckons. The liberated souls partake of it — the real thing, just described — according to their rank and state. (BWS-72)


You say, “I hope my distress cry will move your pitying heart”. In reply I may only say that my master has made me the target of the world's sorrows and I like to prepare at least one for the same. (SS-84)


A great wonder of the system is that a teacher trained in the system, though he may not himself be actually up to a certain stage, can yet make abhyasis have a taste of that stage through transmission. The reason is that it is not really the teacher himself who is imparting anything to the abhyasi through transmission, but the Great Master himself who does everything through the medium of the teacher's person. Thus the personal limitations of a teacher do not have any effect upon the abhyasi, and what he apparently seems to be transmitting comes direct from the Unlimited. The teacher must however have his will sufficiently developed to effect the course of the flow towards the abhyasi. (SS-35)


I remained very happy in your company. When all of my associates gather at one spot, it becomes a temple for me and it is their duty to make their hearts as the temple themselves. I am happy that all of you follow the meditation prescribed; but there are a few who remain non-attached after the meditation is over. They forget the idea of God and begin to remember themselves throughout the light of the Sun. It is their work to shape themselves for the Divine purpose. At its start if they think that this is our Mission and our God then they will be helped much in His remembrance. (SDG-117)


Raja Yoga is the old system of science followed by the great Rishis and saints to help them in realizing Self or God. It was first introduced by a great Rishi who lived seventy-two generations prior to Raja Dashrath of the Surya Vamsh (Surya dynasty). After pondering long over the subject, the great sage, at last, discovered that it is the outcome of the Power which is similar to or identical with the thought Power of man. The kingly thing in us is thought which ultimately develops steering us to our Goal.  (SS-25)

Idea, when it leaves its boundary, becomes thought. When thought becomes stronger, the activity for Realisation develops. One who dives deep, gets the pearls. The burning desire for Realisation brings the goal nearer. If anybody wants that he should get benefited, he should encourage himself to cultivate right faith, right cognition, and right morals. (SDG-64,65)

As a general rule a thought when it becomes deep brings into effect something like a pause, which has a tremendous force. In case of the Centre, the question of depth does not arise at all because of perfect uniformity there. The idea of velocity of force, the direct action of the mind, was also absent there, since the Centre or the Ultimate Brahm, though absolute, did not possess mind. (BWS-352,353)

I am opening today the greatest wonder of our system of Raja Yoga. Very few people could realise the efficacy of this system. We think of one thing and one alone — the super-human nature. We call It either Guru (Master) or the object of concentration. We have but one thought and that of a certain personality super-human in form; and very soon we find ourselves attached to the form so much that other things begin to look secondary. We attach importance to one and the same thing. If we pump out water straight into a channel it will flow by its own force to some extent and at the same time with the help of the machinery attached at the end of the butt. Similarly we proceed in the channel of Almighty with the thread of thought, attaching our will-force at its butt end, i.e., from the starting point. The will-force comes from the individual mind which makes our way clear. We keep the idea of pumping out a certain thing from its proper place called the individual mind. The force increases day by day; and our individual mind too, having the idea of going above, becomes stronger and thus begins to lose the effect of bad training. It serves a double purpose. It cleans the individual mind, and also brings the goal of human life within reach.

When you reach this stage, you find yourself soon jumping into the ocean of eternal peace and sublimity, and when your thought becomes so strong that it begins to dwell permanently in the midst of the waves of the ocean, every other thing downward then seems to be fading away. You have no other thought but that which you have made already. The result is that the things you see down below look like objects in a deep valley when observed from a high peak. When you do not see the things below, you feel no attachment with them. In the long run the goal becomes quite vivid to the eye, and there remains nothing but the object you have really and correctly made. Now you are free from worldly attachments. I mean to say you see things, but attach no weight to them. This thing continues for some time as long as you have the idea of the same nature. As time goes on you feel yourself to be as free and forgetful as a sleeping person who satisfies his itching sensation in a perfectly unconscious state during sleep. (BWS-31,32,33)


It is an admitted fact that thought-force of man is nearer to God.

Our present degenerated state is the reaction of thoughts, and by the help of thoughts alone will we be able to evolve our-selves. So if it is utilised in Divine pursuit it will ultimately bring us nearer to our goal. When the goal is before you, this means that you are getting the air of purity, which brings freshness to you and prepares you for further progress. Once the initial step is taken, the other steps follow automatically, if the man is restless for achievement of the goal. There must be one and only one goal so that one may not form different channels for the different goals. Lord Krishna has emphasized that one should do action but should not think of the result. Why did he advise Nishkam Karma? The reason is that if you think of the result you will jump into it, and the force which is to urge one to action towards the objective will be divided, and thus one will be making channels like the different canals in a river exhausting the force of the river. So there should be an all out attempt to gain one and only one object, and one must not think of the result. Because otherwise you will distribute your force in different channels and the force will be reduced greatly. (SDG-143,144)


Those who rise above the cosmos can no doubt become almost thoughtless. When a man goes on with his usual work, of whatever nature it might be, in the sense of duty having no weight or impression of it upon his heart, he spoils neither himself nor the cosmos. That is why Lord Krishna has insisted so much upon the recognition of the true sense of duty. (SS-127)


Even a preceptor of calibre complains about the encroachment of thoughts during meditation. For that I would earnestly say that during transmission, as my master says in one of his writings, the sukshma sarira of the teacher enters the body of the abhyasi knowingly or unknowingly, and this brings to him the wavy thought which the abhyasi has. Of course, they may be translated in such a way that the preceptor thinks them to be his. Happily you have got very good abhyasis, so the bad and vicious thoughts get no chance to attack you. I unfortunately found a few men from whom I was feeling the squalid sensation within me, when I transmitted to them. I then refused to accept them as members of the samstha. There was another case in which I found, that when I transmitted to him, pictures of naked women were coming to me, as he was a perfect debauch. So I did not take him into the samstha. The master too had met with similar observations in two cases. If a preceptor of calibre wants to minimise such thoughts occurring in him, he may give suggestions to the abhyasi's individual mind to stop such working during transmission, and it will be helpful. But this process should not be done very frequently because preceptors know many things about abhyasis by the help of the individual mind. (SS-236,237)


Try to be as thrifty as possible. By thrift I do not mean miserliness such as to inconvenience the children. (SS-298)


At the time when there was only the Absolute and no creation, the question of time did not arise at all. When the thought of creation got enlivened in the Base, it was perfectly free from everything. It proceeded on and due to the effect of motion, got transformed into power, with its tendency directed towards action. But for the action, it must naturally stand in need of field or base. Now the brief pause, intervening between the original thought and subsequent being, or in other words between cause and effect, was already there. This can appropriately be interpreted as “duration” or “time” and served for the field for its action. Thus time having merged into the power, got transformed itself into power, for further action towards creation. (BWS-352)

Thus whatever existed between the thought and the action was power, which is termed as “time”. The same power we too have got as our share but in accordance with our limited capacity. Now in order to utilise this power we have to merge it in the greater power of the Centre, which is all and absolute. There is nothing in the world – not even the megaton bomb of the modern science – to match this great power. The modern science may not yet have realised its full significance, though even if it had, it would have utilised it for the destructive purposes only.

The power can however be brought down to earth and utilised in work by the exercise of strong will power. A yogi at the highest level of ascent is however with it consciously or unconsciously. To my view, the science of physics cannot be taken as complete without a full knowledge of this great power, which is in fact the root of all powers. (BWS-353)

The origin of time can also be traced as far back as the point wherefrom the creation came into being. The period covered by Kshobh to come into action is Time. In its absolute state it is a power which can be utilised by yogis of calibre. It is not that the sages of yore knew nothing about it. They never gave it out as such, although they did utilise it on occasions for constructive purposes. It is a very high attainment. One who achieves it also secures conquest over space. (SS-471,472)




Usually people initially aim at stopping even the normal working of the mind so as to create a state of coma or insensibility. The gurus of today also, in their eagerness to create an impression upon people, apply similar methods which as a matter of fact take us quite away from the range of spirituality. Their followers too, having lost their sense of discrimination, are incapable of judging it in its various shades and colours. They grow fond of colourfulness alone, and for their mechanical minds they require only a mechanic-guide to lead them on by mechanical means. The result is that they remain held up for ever within the charms of their mechanical output. But they alone are not to be blamed for it. Really they have got saturated with the stunning effect of the slow poison administered into them from platforms by the colourful preachers who pose as saintly and world-teachers of religion. The result is that they get addicted to different kinds of intoxication created by the use of certain drugs and ritualistic charms. The teachers also infuse into their followers the same intoxicating effect which, being suited to the taste of their senses, is greatly relished. Such is the condition of the teacher and also that of the taught — the one soaked in the feeling of self importance and pride, while the other is drowned in his desire for sense enjoyment, which they grossly misinterpret as a state of anandam. The sphere of spirituality in fact starts from beyond the range of the senses and, frankly speaking, I may say that a guru who has not transcended the limits of the senses is not at all a guru in the true sense. He can impart nothing but torpidity which, as a spiritual state, is horrible even to imagine. (SS-185,186)


The things come and go but memory flourishes, which always reminds the coming generation for the good task that has been done and they are encouraged to do so for the smooth going of the spiritual work. (SDG-149)


The trend of the general public is no doubt towards God, but the tragedy also starts side by side. They begin to think him to be just as they are and proceed in a grosser way to attain the SUBTLEST Being. (SDG-26)


Under Sahaj Marg, our system of spiritual training, the teacher at the very outset weakens the downward tendency of the abhyasi by the effect of his own power, so that it may get automatically diverted towards the Divine. This is the philosophy of training and also the foundation. This state of mind relates to the higher plane of consciousness whereas the former one relates to the lower. This basic principle of spiritual training under the system may offer a chance to philosophers to ponder over. I have dealt with it very briefly. In this connection I may quote the following remarks of a great saint. “The Lord has closed upon man the door of every query.” A poet has also said: “One can acquire the intelligence of Sahban (a Chinese philosopher) in eloquence and rhetoric but none can attain to the knowledge of the Real. I may say that when we ponder over God, our imagination creates a circle round it. This is the knot which bars our approach to the answer of every question. If possibly we can get over this knot and remove the limitation of thought, then the subtlest things can be revealed to us. But there is also another circle within for which this one is but a reflection. When we force our entry into that one also the mystery of the Centre can be revealed. But the breaking through of these limitations will be possible only when one is able to shatter the particles of his being. But this is rarely possible since the means required for the purpose cannot be brought into practice except in rare cases. If however a person does come into existence who can do so by his will, then the circle will disappear from view because the vision will, in its shattered state, become one with it. But in order to have a knowledge of it, it is also essential for him to be able to rearrange the particles of his being so as to assume a similar form of existence as it had before. Common imagination may not conceive of such a personality having ever been born, but my perception asserts that definitely a few such ones have come into existence already. The condition that exists after the shattering of the particles is similar to that of the latent motion and his will lies dormant in it, just as it was before the time of creation and will again be after Maha-Pralaya (complete dissolution). The same dormant will which caused creation to come into being will again lead to the re-adjustment of the shattered particles and there will be no limitation then left. (BWS-132,133)

At different Chakras or plexuses there are various knots in this network and still more are under formation.  For shattering them, the help and support of one who has shattered his own is really invaluable.  The theory deserves careful study.  These being mysteries so far are now revealed so that people may ponder over them and bring them into practice. (BWS-153)

I may assure you that spiritual training for the attainment of higher stages is only possible by the process of Yogic transmission and by no other means. (BWS-223)

The realization of God which has so far been considered to be extremely difficult, requiring hard labour and persistent efforts for many lives, is not really so. God is simple and can be achieved by equally simple means. The hard and fast rules of life and tiring practices prescribed by teachers for realization have really made matters so complicated that people are led to believe it to be beyond their power and capacity. I may assure you very sincerely that realization is not at all a difficult thing, only if you earnestly divert your attention to it. Iron will to achieve the goal together with proper means and guidance is the only thing required for the complete success.

Spiritual training starts with inner cleaning or the purification of 'Chakras' which is the most essential factor in spiritual advancement. Thus the right type of training in spirituality, begins with inner cleaning which, if neglected, will lead to abuse of power acquired through Yogic means. (BWS-236,237)

 Under the system of 'Sahaj Marg' it{cleaning} is accomplished by easy mental practices, aided by the power transmitted by the teacher. (BWS-237)

For this purpose {purification} we utilize our thought power in a proper way, under the guidance of a powerful Master who is capable of removing complexities and entanglements that hinder our progress and who transmits into us the force necessary for the upkeep of our spiritual life. The simplified course of spiritual training has rendered the highest spiritual flight possible for everyone whether man, woman, young or old, Grihastha or Virakta (recluse). (BWS-238)

Thus the real spiritual training is that which makes our mind disciplined and regulated, restores moderation in senses and faculties and creates lightness of spirit. Then alone internal peace and calmness is ensured and higher approach is possible. For this, the medium of a worthy master of high calibre, having the power of transmission at his command is absolutely essential and to him the aspirant must surrender with full faith and confidence. (BWS-241)

The right course of training for an aspirant of spirituality, therefore, is to proceed along the path of realization under the guidance of a true and worthy master in the most natural way, with due regard to inner cleanliness or purification of Chakras and complete moderation in the exercise of the senses and other faculties. (BWS-244)

My master's ways of spiritual training are absolutely free from any material touch. I know that certain saints do offer such material allurements, and that they are often successful to some extent. But it is definite that to do this they have to deviate from the right path and resort to unspiritual ways which, for me, would be the bitterest pill to swallow. I strictly abide by the direction laid down by my master, and shall not like to adopt unspiritual ways at any cost. (SS-292) 

Training - Difficulties in Training

No doubt I try to transform everybody who comes to me to whatever extent it may be possible at the time, for I think it to be my duty. But then something rests on the person as well. It is for him to let the transformation work its way. Where this is lacking, the man, though he may at the time be induced to follow the practice, will definitely break off after some time.

My difficulties are manifold. I have to take everything upon myself, i.e. to discuss and convince; to create craving and constancy; to mould and transform; and finally to keep him firm upon the path. But I do not grudge it provided full co-operation is forthcoming from the other side. It is however a matter of pity that in certain cases even co-operation is wanting. All that they seek for is the external or material. Our system is meant exclusively for the attainment of Liberation and beyond, hence, far away from baser ideals I impart the same to every one even from my first contact. But this takes time to mature into fullness if he is eager for it. Those coming to me without real craving lack patience to wait for the transformation to take deeper roots and gradually work out its results. I am at a loss to understand what to do in such cases, unless I induce myself to force everything into them. But that may be a risky process. (SS-221,222)

Training - Defective Training

Most of the people have, in some way or the other, a natural inclination towards God, yet those who succeed in realizing God are very rare. The cause is defective guidance and wrong training which leads a man away from the real path with the result that he is lost forever. Now for a man of ordinary capacity it is a pretty hard task to judge whether his training is rightly directed or not. A man tamely and unquestioningly follows the instructions of one whom he has accepted as his Guru and practices as he is required by him to do. It is very difficult for him to ascertain whether he is being guided along the right path or not. This is a great problem before the people who are themselves quite ignorant in matters concerning realization. You will find numerous teachers of religion who will tell you not to eat garlic, onion or carrot and insist upon you to adopt Sadhanas and practices, which have no real significance or a hundred other, such triflings,   which will never lead you, even a step nearer to reality. This is no training. Such teachers are really deceiving themselves as well as those whom they teach. You must be sure that unless internal peace, calmness of mind, simplicity and lightness follow as the natural result of your practices, you are proceeding on the wrong lines and that your training is defective. (BWS-232)

Some of the teachers of religion often insist upon the people to devote as many as eight hours a day to practise certain mechanical exercises in order to keep their mind occupied in Divine thoughts. I strongly condemn the type of training, which enforces practices that tax the brain or overburden the mind. The natural result of such training is that mind finds no scope for expansion and consequently the power of realization grows dull. It is just like thrashing a boy in order to induce him to concentrate. Strenuous labour with long and tedious physical practices as commonly recommended by teachers in order to effect the moulding of mind or the cleaning of the Chakras, is consequently not of much avail. (BWS-237,238)

Our present moral and religious degradation is due mostly to our environment and to our wrong training. Proper moulding of mind is altogether neglected in all phases of education and training. Every possible effort is made to provide for worldly training of the right type in order to enable a man to secure a decent and comfortable living, but the proper training required for the realisation of Self is totally neglected. Least significance, if at all, is attached to this most vital problem of life. Reciting daily a few verses in praise of a god or goddess or observing certain mechanical formalities by way of worship is all that the masses are taught to do. They do it for their whole life but probably without any gain whatsoever. Internal calmness still remains wanting in them. Activities of mind such as desires, temptations and emotional outbursts remain as they were ever before. The main purpose of training is that a man should begin to imbibe within him as much of godly attributes as possible. If this is not achieved the system of training is defective and consequently of no avail. (BWS-231)

Training - Objective

The real problem before us is not to provide means for the spiritual training of a chosen few who have renounced the world but of people in general whose duties in the world besides devotional are manifold and which they cannot safely ignore. They in fact fail in their duty if they neglect any of them. To them it is essential that their spiritual as well as worldly life must go side by side equally resplendent and for this we have to discover the right means. (BWS-233,234)


Please see VIVEKA.


Tastelessness has its own peculiar taste which too one must have a taste of. Everyone is involved to some extent at least in worries. Happy are those who pay no heed to them but try to remain satisfied and contented under all circumstances. The only way for that is to keep one's self concerned solely with the great Power with a feeling of love and attachment. The superfluities may be treated as the barking of dogs. Every thing in him will then begin to get regulated, assuming a state of moderation and balance. That is the exact sense implied in the term ‘the transformation of man'.(SS-429)

Usually, people initially aim at the cessation of the activities of the mind. This can best be achieved by linking ourselves with the great power which is beyond the range of senses or in other words, one who has transcended its limits. By connecting ourselves with such a person with love and devotion and by practising meditation in the right manner, we begin to get transformed accordingly. In short, we have to break down one by one the bondages which serve to keep us down under limitations and tensions.

May Grace descend and bring Peace and Order to the World and to Humanity! (SDG-21,22)

Transformation - Particles

Being a scientist you must agree that the particles of the body are being continuously made and unmade. It therefore follows that our new particles are being continually made. When we foment them with the warmth of love the particles begin taking the effect thereof and get transformed. A time may come when our entire being thus gets transformed. That is in the real sense the transformation or a complete change-over. The new particles which have replaced the old ones, being charged with the effect of love, are definitely better and superior. But with it the idea of being must also be washed off from the mind. This, though a bit difficult to understand or explain, is not so difficult to achieve and acquire. For that a proper field is necessary. Beautiful plants grow better in a well manured and fertilized field. So when we negate ourselves, the ground becomes favourable for the progressive growth of the plant. (SS-262,263)


Transmission through Ajna Chakra or a little above it makes the abhyasi feel light. In case of transmission on the point far above the Chit Lake, one will not feel the light but pressure if he is unable to bear the power. We are the sons of the land where Sun ever shines, where darkness has no place and the light bids farewell. Our Yogis do not infer fire from smoke. They directly see the substance. When one comes to the real Sahaj Avastha, he can read the real way of each individual soul, and the tendency of Nature in his own. A little concentration will reveal all this. (SS-239)

Thank God you have started puja (meditation); otherwise I would have considered it as my own weakness. When you have started meditation, I am sure “the eye of the bubble will soon witness the face of water.” May God grant you perseverance and steadiness. you say that some particular force takes hold of your body, pushing aside other forces and makes you do the abhyas. Thank God you have begin to receive my transmission. My prayer is now proving to be fruitful. Your may consider it a good sign for your progress. When it is so, I find no reason why you should not have a taste of the state of absorbency and of the feeling of light. (SS-228,229)

My experience has brought me to the conclusion that the light transmission from the stateless condition amounting to negation can produce marvelous effect on the abhyasi. Forceful transmission with excited emotion cannot do so. (SS-373)


“Travel Light” is the general advice of the Railway Department to all train travellers, with a view to offer greatest convenience to fellow passengers. The same may apply in the case of travellers on the path of Realisation. We know we are proceeding on along the path, over-burdened with the weight of our belongings existing in the form of sanskaras etc. Now in order to have a convenient journey we need to be relieved of it. It can be done in two ways. Firstly, as when travelling by train we book the heavy luggage with the guard of the train, so also in this journey we may give over the heavy luggage to the charge of the master and be relieved of its weight. That, in other words, conveys the idea of surrender. When we have surrendered all our belongings to the master, we are free from the encumbering weight thereof. The other method may be to go on setting them aside bit by bit by undergoing their bhoga. But that would be a long and tedious process and very difficult also. Anyhow we have after all to become lighter than the lightest. (SS-281)


Trikuti (centre of the eye-brows) can also be taken for the purpose but that is not an easy job for common people as it requires more labour from the abhyasi. It may also give birth to many complications in due course if the meditation is not properly practised by the abhyasi. (WU-55)

For further reading please see AJNA-CHAKRA.


There is Trinity in everything, even in the minutest particle. Every nucleus has all these three attributes in it, which resemble the functions of Brahma, Vishnu and Mahesh. That is, one has the power of creation in it, the other the power of growth and development, and the third the power of destruction. There is proper adjustment in the functions of each. One can thereby trace out the effects of these by examining the actions and counteractions of each. (SS-466)


Regarding troubles of the world, nobody having material form is free. Even our avatars were not free from troubles. We must bring about the end of the troubles we get from birth to birth. If we compare ourselves with those in trouble, I am sure we will find that our pangs are in lesser degree, because there is something reigning inside which does not give rise to the seriousness of it. (SS-122)

Many of the associates write to me about their troubles and want me to remove them. To them, as also to all others, I would say that the trouble reminds us of its silent stage. We get comfort in the state of discomfort. We remember it when its opposite is there. In this way, we develop forbearance and a little bit of peace also. Really speaking, the difficulties are the operations of Nature for our good. (SDG-65,66)


The proper course should have been that after having judged fully the capability of the teacher and finding him quite up to the mark, he should trust him and follow him, leaving every thing to him. He should not dictate terms for the ways and lines for his spiritual training, because the teacher alone can understand what is best for the abhyasi. (SS-161,162)

Trust and distrust are two things, and both things are necessary. But what we generally do is that we trust where distrust is needed, and distrust where trust is needed. (SDG-61) 

For further reading please see FAITH.


No doubt as a householder we have to look after many things, we have to support our family, we have to provide for the education of our children, we have to look to their wants and necessities, we have to protect them from heat and cold, from trouble and sickness and so on. For these necessities we earn and possess money and property. The real evil is only our undue attachment with things, which we are associated with. This is main cause of our sufferings. But if we are able to do everything in life thinking it to be our duty without any feeling of attraction or repulsion we are in a way free from worldly ties and have renounced the world in the true sense although we possess and make use of many things. Everything we possess shall, then, seem to be a sacred trust from the Supreme Master, for the discharge of the duties entrusted to us. (BWS-200)

I do not mean to induce any one to give up his worldly belongings and bid farewell to his domestic living, but only to attend to every thing in the sense of duty entrusted to him by the Divine Master. That is, in fact, the real life and the only solution of all the difficulties, whether spiritual or temporal. (SS-282)


People may call this stage {Realisation} as truth. It is not really truth we have arrived at. Truth has been left behind and we are no more abiding in it. Truth carries with it the sense of something which is not there. Truth is really the refuse of the condition described as ‘Nothingness’. To make it more clear, I would add that generally people admire ‘truth’ as it appears in the form of consciousness. Consciousness is not our goal. It is only a toy for children to play with. We have to reach a point where consciousness assumes its true form (i.e., what it really ought to be). We have to make a search for the mother tincture from which medicines are actually prepared. (BWS-71,72)

For further reading please see CHAITANYATA.


Be truthful. Take miseries as Divine Blessings for your own good and be thankful.

Truthfulness really implies the sense of presenting one’s own self in its true colours.  This is the state at which a man exclaims spontaneously, ‘It is as it is’.  No words however can express this condition in any way.  This is the state which in true sense is the Reality.  Even to call it as a state is to blemish its true character.  The word state applied to it is not appropriate.  This is in fact the point at which all the powers are drawn in and accumulated at the time of Pralaya—Dissolution—and nothing but Absolute Reality remains in existence.  The word Reality, as I have used it, does not also convey the true sense, as all feelings and perceptions end there.  If we call it as power, even then a material cloak is set round it.  It is almost inexplicable.  If we use the word Negation for it even then a faint reflection of something remains in view.  Now Existence is the only word left for conveying the sense.  But if we fix our thought on it, even then the faint idea of something persists and thus the same consciousness of materiality is revived to some extent.  If we banish both these views from our thought, even then something remains at the root.  Nothing can thus express it except the words, ‘It is as it is.’  It can be imitated upon only by keeping one’s self off from every concept.  It depends upon practice so that one may bring himself upto it by means of proper action and right behaviour.  The state of settledness is helpful in it but that too must end before one reaches the destination.  Then alone can consciousness of reality be had, and when consciousness also ends we may then consider ourselves to have arrived at its primary stage.

 We cultivate a habit of truthfulness so that our actions and dealings may be in consonance with the state related above and just as it is in the dealings of Nature.  Devotion now starts from this point and it reminds a devotee of his devotional duties, and the Master’s remembrance gets implanted upon his mind. (BWS-154,155)