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Daily Inspiration

SRUTI - PAM's Encyclopedia







Now there remains only the problem of Realisation. Generally people take it to mean a mental vision of the physical form of Vishnu with four hands holding a conch, a discus, a mace and a lotus respectively. But in my opinion such a type of darshana is only the result of the grosser mentality of the worshipper, for the reason that his own subtler self appears to him in that form, because he had taken up that very form for meditation. In Raja Yoga the state of mind which develops by the effect of Sadhana is quite a different one. In that condition he feels the presence of a Divine Force everywhere and in all things, and that brings him into a state of ecstasy. Such is really the true state of darshana, or Divine vision. Let people peep into it and experience it for themselves.

The attainment of this state of darshana or vision does not mean perfection. It is only the first step towards the Divine. How much more we have to go on, and how many further states we have yet to pass through, cannot however be exactly determined. When our final aim is merging in Bhuma or the Ultimate, the state of darshana can by no means be taken as final. (SDG-78,79)


Please see VYAVAHARA 


Really speaking everyone has to repay three debts. You are, however, repaying these debts. Brother, I would like to substitute the words ‘debt of the master' for ‘debt of the Rishis'(Rishi-Rina). I want to repay this debt, and it would be possible only when I can prepare a person just as my master has prepared me. But the repayment of even that is really in the hands of my master alone. (SS-222)

For further reading please see INDEBTED.


The idea of Guru as the Supreme Divine force is very helpful in spiritual pursuit. You depend upon his guidance thinking him to be a superhuman being.If you go on with your busy routine of life, dedicating everything to your Master, imagine what good it will bring to you in the long run. While doing a thing, think that you are not doing it for yourself, but for your Master, or rather think that your Master himself is doing it for himself. While at the breakfast table you must think that your Master is breaking his fast. When you go to the office, think that your Master is doing all this. While returning from the office, suppose you see an attractive dance on the way. Your eyes are caught by the charming appearance of the dancer. Your thoughts seem to be diverted for a while. Then also think that your Master and not you, is seeing the dance. You will at once lose curiosity for it, because your Master's power will begin to flow in to relieve you of the temptation. When you come back from office your children rejoice to see you after so many hours. You too enjoy their merriments and it is but natural. Your attention is, for a while, diverted towards them and you feel a bit away from the sacred thought. What you are to do then is to think that your Master within is himself enjoying and you shall be in touch with the same sacred thought again. If you are chatting with your friend, think that your Master, not you, is talking to him. While walking, think that your Master himself is walking. During meditation, if you entertain the idea that not you but your Master himself is meditating on his own form, it shall bring about excellent results. Similarly, you can adjust yourself in all your routine of work. If you cultivate this feeling and maintain the outlook that your Master is doing everything in your place, you shall not only be in constant remembrance all the while, but your action will cause no impression whatsoever and very soon you will cease making further Samskaras. The process, if earnestly followed, will constantly keep the Master's form in your vision and you will feel his presence within and all about. Though, in fact, The real Master is not merely his outward physical form, but his inner self, still it is almost impossible to ignore the form altogether. (BWS-255,256)


Often people ask me to infuse into them the Godly force or energy up to the highest degree all at once. To be frank I am always eager to do so, but to my regret I seldom find the necessary capacity in the abhyasi. The delay caused is only on account of that deficiency, and for that I cannot be blamed as a miser by any means. (SS-138)


It is a Hindu belief, and a correct one too, that when we first came into being we were complete, and we were all in close touch with the Almighty. As time went on degeneration set in with the result that we now find ourselves in the lower stratum of humanity. Who created these things within us? It is only we ourselves and nobody else. It is we who have undermined ourselves; it is we who have thrown ourselves into the gloomy dungeon, far far away from the Godly kingdom; it is we who have wrought this havoc within us, making thereby a network interwoven by the fibres of our wrong and vicious thoughts. (BWS-41,42)


People expect God to accede to their wishes for greatest peace and comforts. If He does not, they begin to accuse Him of undeserved neglect towards them, and begin to ignore Him altogether. The result is they remain ever faced with discontentment and dejection, and peace of mind is out of question for them. But this very condition sometimes develops to form a base for the diversion of their thoughts towards God — in certain cases of course — and creates in their mind faith in God. (SS-265)


Our will has grown terribly weak. In order to make it strong again we have only to connect it with that which has it in full vigour. That means that our lower centres which have grown weak should be connected with the higher centres which are actively strong. As a result, our lower centres will also become strong and powerful. In other words we have to deliver the lower centres to the charge of the higher centres but only after bringing them to fuller consciousness. (SS-68)

Constant remembrance is firstly that which you are doing. Secondly, when the brain gets tired, the remembrance of That will produce the same effect. The object is deliverance. (SS-377)


Inducement based on outward show of knowledge, eloquence or power, promotes blind faith, which in most cases leads to disastrous results. A conscientious man will never allow himself to be led away blindly into delusion by such false impositions which have no real significance in the spiritual field. (BWS-249)

For further reading please see BLIND FAITH


Often people expect me to look to their physical ailments and to apply my thought force for their cure. Not only this, they also induce me to take up cases of their friends and relations, and I, being over-courteous and obliging by nature, undertake them, not minding my own difficulties and exertion. When I happen to hear of the physical troubles of any of my associates I naturally get attentive for a while at least for their relief. But when anyone approaches me with a direct request for his cure I feel myself bound to help him to my best, not minding over-exertion and strain.

They are perhaps induced to demand from me this kind of service on the presumption of their excessive love and devotion towards me which emboldens them in their claims for worldly benefit. It may perhaps be for the very reason that gurus are generally advised to remain reserved with the disciples. As a matter of fact everybody in the world has to undergo sufferings. I too had, and even now have, a lot of them. During the lifetime of my great master, though I did inform him of my troubles, yet I never desired their removal in the least. It may have been due to want of devotion in me, which might have been lesser in comparison with that of my associates. Anyhow that continues even today and I continually receive demands of this nature from one quarter or the other. (SS-431,432)


As for myself, I have always been a dependent of my master, and I would accept subordination to that person under whose subordination my master orders me to remain. Through this dependency alone I have been able to develop such will power, which is but my master's gift, that I can prepare thousands of persons for spiritual training within a second. (SS-227)


Personally I am of the opinion that if we are deprived of all things necessary for the upkeep of worldly life, and in its place the inner life which is worth having is given to us, we are in no way the losers. (SS-291)


One of the essential things necessary for the achievement of negation is the growth of intense craving amounting to restless impatience, combined with sincere love and devotion. When the feeling of love is there in the heart, restlessness must come in by itself. The difference in degree may not be of much account in this respect since it may grow more and more in course of time. But what can be said of those who even get annoyed and irritated whenever a harsh or reprimanding word is used for them? That may be a clear indication of the fact that they do not like to free themselves from their egoistic feelings. It is just possible that they might be under the impression that to put them on the right path, and to give them higher approaches, forms a part of my duty towards them. It may be so to some extent, but then at the same time they must also bear in mind that they are to make themselves deserving for it. I feel concerned with everyone of you but only to the extent that it lies within the limits of my essential duties. I induce everyone to try for the nullification of self, but they do not care to take into view even its elementary steps, and I have to put up with it. I speak of it in very guarded words lest someone might get annoyed. (SS-168,169)

For further reading please see CRAVING.


Socrates says, ‘Knowledge is virtue', and by virtue he means to refer to desirelessness. That is, according to him, the essence of education. If by acquiring high education one comes up to that level, I think the purpose of education is served, and that is a spiritual stage. How can it be attained? The simple process for that would be constant remembrance. If the phrase, ‘With unbroken chain of thought' is added to it, the process would then become complete. (SS-314,315)


Desire can be stated as the fulfillment of which brings pleasure to the heart, while its nonfulfillment brings sorrow, misery and pain; and the enjoyer of it is you alone, and yourself alone the doer. (SS-293)

Our desires are the main cause of miseries. So the only solution of miseries is the curtailment of desires. Fewer the desires, lesser shall be our miseries. But to become desire less is another problem. Desires form a network, which we are entangled in. The more we try to get rid of it, tighter become the fibres of the net. The only way to free us from the entanglements is to divert our attention from them and fix our eyes on the very Real thing. If we cultivate a habit of remaining unmindful of them, they will soon begin to disappear from our view and consequently our miseries will be minimised. Reality alone will remain constantly before our eyes and everything else will lose its charm or significance. (BWS-198)

(1) Animal Plane, (2) Mental Plane, (3) Spiritual Plane. These are the kinds of desires. Desires are good as well as bad. Bad desires are connected with passions, sex, etc. Greed, etc., also can be included only in this type. In desires of the mental plane is hidden the secret of self aggrandizement, self-progress, self- ability, etc. When these things are carried on to the spiritual plane, one is reminded of his duty, and is worried about getting out of the snare. The tendency is diverted towards God-Realisation. It is the same tendency which was once connected with the animal-plane, but as duty is included in it, it would be wrong to call it desire. (SS-66)

A desire, when satisfied generally creates another to follow in its place. We are seldom free from them even for a moment. We see most of the things with an idea of having them. These desires mould our physical and mental actions and lead to the formation of Samskaras (impressions), adding thus more and more coverings to the soul. Fresh desires every moment and our efforts to satisfy them lead to continuous additions. Their impressions remain on our causal body so long as they are not wiped off through the process of 'Bhog'. (BWS-196)

You ask me how desires can be overcome. The only answer I have is, `Try to give yourself up to God like a dead man in the hands of the dresser'. But if you want me to prescribe some method for it I shall offer you a very simple method and it is to think your desires to be mine, not yours. I am glad to find in your heart light and nothing but light. Devotion as great as possible is necessary, and constant remembrance creates it in one's heart. (SS-102)



The disturbed state of mind is more often due to the tyranny of one's own heart and to a brooding nature. A habit, once formed and strengthened by the force of will, is usually most difficult to overcome. Sometimes it gradually drifts man down to the lowest level of degradation. Try to extricate yourself from it{disturbed state of mind}  by taking refuge in the lap of one who is ever ready to take you in His embrace. No doubt, on occasions, you do feel inwardly inclined to it but then there is one thing wanting still, and it is a firm and desperate resolve. That is not very difficult. If undertaken in the right way it is perhaps the easiest. Almost every one is eager for it in some way or the other. To speak of myself, I would say that I never felt concerned with it, though to an outer view it may have been a mistake on my part, but this was due to my peculiar nature. I ever remained a blind devotee of Him whom I took to be my everything, and never bothered about what might be right or wrong. Every thing was absorbed in my thought of Him and Him alone. As for the worship of gods and deities, I never stood in need of them nor do I even now. I wanted to secure my approach up to Him, and my end similar to His. Nothing else did I crave for. God had no doubt brought me into existence and had bestowed me with powers and means to go on properly with everything, as it is with everybody. But the very things, having been spoiled by our wrong handling, have become impediments and serve for a veil between the master and the servant. Now all our best efforts for the approach end in a mere tiny chink at the surface of the veil. Going beyond remains forever out of the question.  Now who may he be who goes beyond this chink? For me at least it was none but my master. Whom should I therefore be indebted to, to God or to my master? To me the answer is quite clear, and I owe every thing to my master alone. How is this debt to be paid off? The only recourse open to me is to serve you all as best as I can. I sincerely wish you all complete emancipation. But where there is the rose the thorn is also there. A seeker of roses is never afraid of thorns. Mahatma Gandhi is said to have once remarked that the way to salvation lies through jail. I too had once expressed a similar view in a letter to my master, that the path of spirituality lies over stony ground and through thorny bushes. I had once been in such a state of extreme trouble and restlessness that I wrote to my master that if such had been the case with any man of worldly interests, he would have preferred to commit suicide. But due to the over-powering influence of my master all this seemed to be pleasant to me. I chose a life of poverty, and the idea of having nothing but salt and bread was very charming to me. It is a matter of pity for me that none perhaps has so far offered me a chance to impart such a state to him. In one case alone I had once tried to force it upon him, but I had not gone far with it when I was directed from above to stop it. If I impart such a type of training to my associates, I think the gentle-minded amongst them will quietly slip away from me, while the rash-tempered may perhaps be driven to open opposition. In my case I was so much absorbed in my own thoughts at the time that I felt delighted in partaking of the remnants of the dog's meal, not to speak of a person of low caste or untouchable who is after all a human being. It is however a different thing that I never did have a chance for it. In my heart I felt no difference between myself and the dog. This was my condition at the time when I was full with internal troubles. I owe it to my master for having trained me like that continuously for about twenty one years. It was only after that period that I began to feel relieved, and the peace that I now enjoy is far greater in proportion to the amount of trouble I had at the time.

Further, during that time I was under the watchful control of my father who, having smelt my inclination towards the Divine, feared lest I should some day give up the home and the world for the sake of forest dwelling. For this reason a strict check was imposed on me, and I was not even allowed to go up to my master. It was only about ten times or so that I could have a physical approach to Him in all my life. But I did not feel it much since I had no time to spare for brooding over these unnecessary things. It was all due to the sense of feelinglessness which got developed in me through the kind Grace of my master. This is in fact the wonder of ‘Man-worship'. (SS-177,178,179,180,181)


He should not be led to the feeling of despondency which is a great obstacle on the path. The cause of despondency in the spiritual field seems to be that people generally think it to be the most difficult and intricate thing. What we have to gain is really a very simple thing within our easy reach. The difficult methods, so far applied for attaining this simple thing, have really made it complicated and intricate. An example will make the proposition clear. Suppose a needle falls on the ground and you want to pick it up, It will be very easy to do so with the help of your fingers. If however a crane (a machine used for lifting heavy weights) or some other complicated machinery is used for picking up the needle, it will be difficult to do so, and it is quite possible you may fail in your attempt. Exactly the same thing happens when you think of difficult and complicated methods for attaining the Reality which is very simple. People are really trying to pick up the needle with the help of a crane in the spiritual field. It is merely a misconception which, if wiped off, will remove despondency altogether. (BWS-99,100)

We should meet reverses with a brave heart and should never give way to the feeling of despondency which is the worst drawback and the deadliest poison to spiritual life. (BWS-209)


Religion is only a preliminary stage for preparing a man for his march on the path of freedom. When he has set his foot on the path, he is then beyond the limits of religion. The end of religion is the beginning of spirituality; the end of spirituality is the beginning of Reality and the end of Reality is the real Bliss. When that too is gone, we have reached the destination. That is the highest mark which is almost inexpressible in words. (BWS-179)

Our final destination is there where neither air nor light has any access. It is a perfectly lightless place without any motion or activity. People clamour so much about light which, as I have stated, is only a passing phase in the course of our journey to the Ultimate. It ends in toto as we arrive at the destination. Crying for the light is nothing short of a mad fantasy which displays its own colourfulness. Besides this one often feels a sort of pleasantness in that idea. But so long as the sense of pleasantness is there it is short of the mark. It is then only a reflection of maya though in a much refined state. I am however trying to take you all to that sphere of dreary desolateness which is beyond conception, and which is possibly the last limit of human approach. (SS-512,513)


People say that the crops now-a-days are not good, which means that God has now grown old, and so He does not remember certain things. But the people do not understand what confusion they have created in His work, with the power given by Him. Actions are proportionately continued. Now, our actions went against the Nature and created a mess in the environment, whereby our own throats are being cut. These things now require to be cleaned, which is being done to a certain extent and will be continued. It has all to be done by you people only, and unknowingly every saint does something. I have courage and by Master's grace there is nothing lacking. It will not require another second to do it. I have written all these things so that you people may also develop courage in yourselves. But I do not do this because those who have created all this mess by misuse of their powers may reap the fruit of their actions. Nature also wants the same thing. Destruction is bound to come, and it has started also, and these are the causes. (SS-300,301)

Signs are evident that the destruction of the undesirable elements in the world has already commenced. Such examples have occurred many a time before, during the period of the existence of this world. Rama's war against Ravana, Noah's flood, and the battle of Mahabharat are some of the many instances. Such a destruction is accomplished through various means. It may be through war or internal feud, through heavenly calamity such as volcanic upheaval or through similar other causes. The time is now ripe for its final phase and the world is rushing towards it with headlong speed. The action may come into full swing by the close of the present century but some of the events enumerated below may take a longer time to come into effect. (BWS-281,282)


We take up another point in the human body which is below the central region. It is the crude form of the Centre — the reactionary thing — I call it the destructive eye. Havoc can be wrought and the world can be brought to decay or utter destruction by its effect if thrown forth. I am not going to disclose its actual position as it has no connection with the main theme, nor am I allowed to disclose it. I have discussed completely, though in brief, every possible thing in this connection. I would now dwell a little more on this point too, to complete the chain.This destructive eye was kept open by Lord Krishna for eighteen days on the battle field during Mahabharat to the extent of destruction required at the time. It will be opened once again. Lord Krishna had come for the change. He saw the atmosphere growing poisonous due to the existing elements at the time. He ultimately contemplated the scheme of Mahabharat. He began to destroy those elements by his will-force twenty-four years before the actual incident took place. When the time of Mahabharat came, and the warriors were on the battle field, he opened his destructive eye at the spot. The signs are now again visible on the horizon, of course not so coarse as they were then; darkness is prevailing; poisonous elements have entered the cosmos; world is demanding change, for which duty has been assigned to somebody by Nature herself. (BWS-92,93,94)

It is said that if it is opened it could destroy the whole world in a moment. It is not connected with any of the above knots. This destructive eye, which is generally associated with Lord Shiva, is actually situated in the back portion of the head in the occipital  prominence. (SS-389)


Saguna Brahman (determinate absolute) is also known as apara brahman. (WU-11)


Our swimming in the Infinite Ocean now starts, which brings us to the real life which comprises the influences of the ocean we are now swimming in.  Now the silent motion which we have created in it started merging into it. In it we start expanding. In this way our laya avastha in it becomes durable and lasting. It is thus clear that the firmness of will and determination to reach the holy entity helped us to arrive at the destination, with the result that we got firmly established in the final state.  How this most difficult problem was so easily solved by virtue of the correctness of our goal and the firmness of determination may not now be difficult to understand.  Our intention to reach the goal promoted our efforts, and since the Ideal was the noblest, the interest for it went on increasing till it developed into a strong craving.  Then we began to feel impatient for it.  When we get into this habit, the tendencies of the mind are diverted towards it with full vigour.  Thus we come to the conclusion that for the attainment of the objective we have to create in us intense longing or extreme impatience, which forces our passage on to it, just as the Latent Motion did at the time of creation. (BWS-146,147)


Please see AVATARA.


A true devotee is one who loves Him not for any favour or worldly interest but merely for love's sake. He always remains in a state of complete resignation to His will. He is perfectly contended with all that is bestowed upon him whether good or bad, joyful or unpleasant. Joy or sorrow is meaningless to him. Everything is a boon to him from his Beloved. Such complete resignation and unquestioning attitude in all matters is the highest form of devotion. (BWS-263)

Everyone is familiar with the principle of telegraphy. When one end is connected to electricity, the message is immediately carried over to the other end. Similar is the case with the devotee, who makes himself known to the Master by the current of his own power. Now by effect of devotion, that which is with the Master begins to flow towards the serf through the medium of the connecting link set up between the two. Gradually everything of the Master begins to flow into the serf. In the beginning the devotee (servant) had only conveyed his own cognizance to the Master but subsequently by the effect of devotion, the Master began to adopt nearness to him, which went on developing till the thought of actual communication began to pervade within him. When communion starts companionship follows. Divine revelations and Nature’s commands then begin to descend upon him and the first phase of initiation thus comes into effect. Now further on….It is mystery; one is speechless. Generally people think that devotion makes us slaves, but here the invertendo rule comes in again. Anyone who adopts this method reaches the Ultimate. The human envision never extended so far and the mystery remains sealed until now. (BWS-134,135)






Undue haste in pushing up an abhyasi on the path of progress must be avoided. My master also took precaution in this respect. He probably never did so in my case. However on the special occasion of his departure from this material world, he poured out to his disciples so much that could not be digested by them even during all this long period. This I discovered when I had my inner vision opened by His kind grace. Consequently all of it got absorbed into me, since none of the others possessed the capacity to digest it. (SS-383,384)


The world will soon realise that no nation on the surface of the earth can survive without spirituality as its base. The age of diplomacy and stratagem is now passing swiftly, and by the end of the present century remarkable changes are bound to come into being. Everyone must be prepared to gladly welcome what is destined to befall, and should come to the path of spirituality whereby alone his welfare can be assured. People have not given me a chance to serve them in this respect though I have always been serving them to some extent even without their knowledge. (SDG-84,85)


Sages have classified the disciples under two main heads, the Manamata and the Gurumata. The former are those who approach the Guru with some particular worldly end in view such as relief from worldly misery, desire for wealth, etc. They submit to him only so long as they are hopeful in the achievement of their desires. When they meet disappointment in this respect they are off. For such disciples the question of obedience or submission even does not arise, what to say of surrender. Gurumata disciples are those who obey the commands of the Master in all matters and try to submit to his will in all possible ways. (BWS-261)

Now, I will let you know the types of disciples also:

(a)  Selfish;

(b)  Fazli;

(c)  Ahli;

(d)  Devotee;

(e)  Murad.

Selfish disciples are those who want to gain their own ends. Suppose a person comes to know that Shri X is a Mahatma and a devotee of God, he will immediately rush to him with the idea that he would get material benefit by that contact. Such persons who are concerned with worldly matters do not do any work. They join the Satsangh to achieve their selfish ends. They get things done by means of flattery. After that they will creep away. If their work is not done, then also they turn their back. They have nothing to do with love and attachment. Fazli type are those who sit for meditation occasionally, if they are in a cheerful mood due to the pleasant atmosphere. They have no attachment of heart whatsoever. And Ahli are those in whom there are Sanskaras of higher type of worship, and who want to worship and want to continue it. Some among them may progress and reach the position of the devotee. Some, however, are such that they start from the very beginning with the condition of devotee, and a devotee is one who loves his Guru intensely. He always keeps himself internally connected with his Guru. Men of this type possess all those qualities that should be present in a disciple. From among these devotees, rarely one or two acquire the condition of a Murad. A ‘Murad' is one who has become the object of love of his Guru. In other words, the Guru's attention is always centered on him. He can also be called a beloved person and such people are rarely found. In these days ‘Murads' are seldom found and likewise Gurus also are rare. Revered Lalaji had written to me in one of his letters that in these days as many ‘Murids' are seen as the pores of the body, but ‘Murads' are very rare. (SS-448,449,450)


Discipline is the elementary step of surrender. If it is not possible to adhere to mental discipline in the beginning, one can take up at least the physical discipline to start with. After that if the teacher's capability is well-established upon the mind, and the pupil too is a sincere seeker of Reality, mental submission will begin to develop by itself. When he has set his foot on the lowest rung of the ladder the next one will be in his sight by itself. When the pursuit is taken up thus, love and devotion will begin to develop automatically, especially when one is convinced of the merits of the teacher. (SS-142,143)

The next important thing to be kept in mind is the moral discipline which every one must be very particular about. He must never do a thing which might bring a bad name to himself or to the sanstha he belongs to. His way of living and dealing with others should be simple, unassuming and cordial, inspired with a feeling of love and sympathy for others. This will be a source of satisfaction and peace to him as well. One should lead a simple and pious life absorbed in constant Divine Consciousness, discharging properly at the same time all his worldly responsibilities and duties. (SS-35,36)

I may just tell you an incident which happened during my recent illness. I was in the state of delirium. I transmitted with unique power and exactness to an abhyasi fully watching his condition and helped him to cross fifty eight points within a few minutes. I was transmitting to my other brothers of the Mission also. I answered to a few questions of abhyasis too — and, I was told after my recovery, that they were to their fullest satisfaction. It is not very difficult; clean your sub- conscious mind to grasp the sense of discipline and the thing is there. At the same time, mark the efficacy and infallibility of our system that the work of Mission did not suffer at all. (SDG-122,123)


But, so far, we reserve to ourselves the right of discretion and are, therefore, responsible for all our actions whether good or bad. At a higher stage of self - surrender such a discretionary power becomes almost extinct and a man does everything thinking it to be his Master's will. The question of right or wrong does not at all arise in his mind, or it becomes absolutely certain that by following his Master's will, he is doing the only right thing and he does nothing but the right, feeling it to be his Master's will. (BWS-262)


Some people talk of love while others complain of fear. To them, I have to say that fear and love both have the same centre. If we drag ourselves towards the world, things of fear begin to display their character and when we are towards the Divinity, Divinity plays in Divinity itself. So, both the things are remarkable because they belong to the same centre. But we should be wise enough to take the right thing and reject the wrong one. This will be for our own good. (SDG-68,69)

It is our sad tale that we do not even think of the Divinity in its real state because we have not yet created the environment of that type. We go backward to darkness instead of going face to face with light and we boast of it. So we remain far away from Reality. We do not want to listen even, if these things are brought to our view, because we have lost the power of discrimination, affected by the present environment, created by ungodly god-persons. (SDG-113)

It is essential for the abhyasi to keep away from methods and practices which, instead of eliminating grossness from his being, tend to increase it all the more. We must never keep ourselves rigidly fixed upon wrong traditional ways which do not seem to promise the desired results. Rather, we should adopt only those which may be helpful to us in our march towards subtleness. (SS-39)

One should be able to discriminate between good and bad. Having no discrimination is the characteristic of an inferior man. (SS-23)

We must take into account the factors that are helpful in this respect as also others that serve to impede our progress on the path. (SS-154)

For further reading please see WISDOM.


The Creation came into being. Immediately after the advent of Consciousness we became just like a weak patient who is given the tonic, as a result of which he starts more indulgence, and due to that indulgence again begins to suffer on the death-bed. There was nothing wrong in the tonic given, but the fault lay in its wrong and improper use, and the pain took such shape that the necessity of medicine began to be felt acutely. I say again that if there were no disease none would have remembered the health which was in the beginning. Only the patient can value health with regard. By getting liberation from this alone the symptoms of health are created. (SS-460)

We forget that pains and miseries are only the symptoms of a disease but the disease lies elsewhere. (BWS-189)


You are correct in your view that disinterestedness in Sadhana is due to the lack of love and devotion. But the problem is how to induce them to love God when there is a lot for them in the world to love and admire. They may perhaps come through inducement, but then only to give it up after a time. Here there is no charm, no pleasure, no enjoyment to capture their hearts, and to keep them bound within the fold. The only alternative for me would however be to take overall their responsibility upon myself, and to free them from all bindings, but that may be too much for me. If I take in some of my advanced associates for my help, they too shall thus be overburdened like myself. It is therefore necessary for every one to look to his own part of duty and to stick to it with sincerity. (SS-63,64)


One who is born is in tumult and disorder, because contradictions presented themselves the very moment he came into existence. Now one who attaches himself unduly to them is found to be held fast in their trammels. If you ask him to come out of it, he will only cry like one who clings to a tree saying that the tree does not leave him. Yudhistira had very correctly said in reply to the Yaksha's question that the strangest thing in the world is that people see others dying but never think that they will also have to taste death soon; but my answer to that question would have been that though people see their own disorder still they lie reposing on the unbalanced pillow. That is perhaps the strangest thing to me. (SS-413,414)


Diversion of thought is beyond the capacity of a common man, he should attach himself to some great personality who is himself firmly established in the highest plane beyond all possibilities of fall.  The downward tendency of thought indicates that one has descended to a lower plane, assuming a grosser form.  In such a case it is quite essential for him to get himself attached to one of his fellow beings with faith and devotion, so that his downward tendency may be mended by his influence.  This will relieve him of all distracting thoughts. (BWS-152)

I may reveal to you that I have diverted your individual mind upwards i.e., towards God, as is the process usual under this system. You may possibly feel some of its reflection accidentally or when you look to it during meditation or at other times. God alone knows what I have been planning for you. When you come to me next, may God grant that I find you sufficiently advanced to enable me to make your relationship with me deeper and stronger. I am also preparing you for securing a closer connection with the main reservoir of Grace. (SS-502,503)


The Divine will to effect creation began to manifest itself. The thought of diversity which was opposed to that of unity became active, and began to acquire prominence. Activity sprang up. Both combining together increased the force, and action started. (SS-417,418)

Diversity is life. Had there been no diversity, what would life have meant? Now, how did it come about? The answer would be that we went on solidifying our thoughts to the extent that the real thing at the base got veiled within. The glamour and the glitter alone remained to view, with which we fell in love to the extent of getting intoxicated with it. When you became tipsy you went on spinning round like a top. You danced and felt delighted with it. Now please decide for yourself what part in the work-house of Nature did you play for your own making, which was exclusively your own responsibility. (SS-516)


Spirituality is a science concerning the power, which flows from the original repository and has the capacity, in the form of knots, both of creating and destroying. The sages in India have used the power of creation for the reformation of humanity. The destructive power too is found in such abundance that even the atom bomb is nothing in comparison. The yogi uses these things according to the divine command and his will power. At present too this power is being utilised and a new world is being created. (WU-1,2) 


Our first and the foremost commandment relates to the proper observance of Sandhya and Upasana. By following it we begin to attain power which we have finally to attain naturally over a period of time. Another important point in this connection is that when the currents from the Ultimate (Zaat) Divine currents began to flow, the flow by itself got twisted creating a state of grossness which led to the formation of atoms(Anus) and sub-atoms (Paramanus) and many forms of elements that began to appear in their particular forms and shapes. The continuance of the flow created heat which was the very basis of life and which gave further stimulus to existence. But though the heat remained in existence, its force got diverted downwards. One may be at a loss to understand the real significance of the words ‘up’ and ‘down’. When we conceive of the highest, our thought takes into account the opposite view too, i.e., of the lowest. Besides, when we have sprung up from that which is the greatest and the best, the level next to it will naturally be called lower or lesser in comparison. This brings into our mind the idea of high and low. When the downward tendency begins to get diminished, the very same thing which had been continuously pouring heat into the particles helps to direct them upwards, wherefrom their existence had started, and the heat created by the effect of motion makes it lighter still. A lighter thing always tends to rise upwards or in other words it moves towards its source. Thus everything that comes into activity by the effect of the Divine flow tends to fly towards the Origin. Man has also inherited the same tendency, so, when his downward tendency is checked, the thought of reaching the Origin automatically revives in his heart. This is why he begins to feel inclined towards Sandhya and Upasana. (BWS-130,131)

The currents which descended from the origin began to grow thicker and grosser. Why? It is a very difficult point to explain. When a man jumps down from a great height he becomes almost half dead during the course of the fall. The reason is generally attributed to the gravitation of the earth. But I may say that the awareness of the downward fall diverts the heat of thought downwards and it begins to get out of him by the force of the push. The same is the case with the downward currents. Solidity implies grossness and it has no life. Now the divine currents being without life may not be generally appealing. But I may say that though all minerals, vegetables, and animals have come down from the Divine yet all of them are not said to be possessing life. But if they do at all it must be a form of dormant life. The same is the case with the Divine currents. But man associating them with his own karmas begins to get engrossed in them. (BWS-143,144)


I have a strong desire that our associates in different parts of the world may not have to look towards us for their spiritual benefit. So, I say that I do not make disciples but masters. I believe every country of the world should have its share in spirituality. There is spiritual awakening throughout the world. The communists will also adopt the same system in due course of time. Almost all of us have come to the peace which is the basis of spirituality. When the thing is started and will reach the whole world, it will take them to what is after peace. Thus far, we know what is before peace, but hardly a few persons know what is after peace. I feel that everyday my work is becoming easier because it is now the Divine dictate. (SDG-158)


Treat all actions and work to be a part of divine duty entrusted to us by the Great Master whom we have to serve as best as we can. This keeps us in Divine Consciousness all throughout. The philosophy involved in it starts from materiality and ends in the final state we all have to arrive at. (SS-74)


Please see MIND REGION.


Everybody knows about the two eyes possessed by man. But scientists say that there is an eye-shaped knot in the forehead of man which is connected with divine sight, and which is known as the third eye of man. Whatever information about it could be gathered through physical dissection of the human body does not give the complete idea. The correct knowledge of the same could be obtained only through yoga. (SS-385,386)

Now I am putting before the readers my own observation and experience through yoga about this divine eye. In this knot which is called the Pineal eye, three colours are observed. The front portion is bright and its composition appears like sandy grains. This outward portion is the seat of the intellect. The part behind it, that is the middle portion, is of a dark violet colour. The hind most portion has a reddish colour and this is the seat of Divine Intelligence. In yogic practice, this outward bright portion opens up first of all. When a person obtains complete entry into it, then the middle portion starts opening up, and it brightens up, but in that brightness a shade of violet colour definitely remains. At last when the turn of the opening of the final portion comes, that also becomes brighter. A yogi who attains all these conditions is considered to be a yogi of high calibre. As one proceeds further, both these colours are gone and only one condition, that is brightness, remains. This place is connected with the planet Venus and whosoever attains control over it obtains full mastery over the planet Venus. This knot has no relation with the spinal cord, but is connected with the right side of the heart. When this place open up fully and all the chakras under it are purified, then the start of Divine Wisdom begins. That is why, in yoga, this place has been called as the place of Wisdom. A little further from this place there is another point. When that becomes active, the experience of the internal things becomes very effective. This means one can feel or know even the good or bad thoughts floating in the atmosphere. This place is also helpful in knowing the internal spiritual condition of others. Its colour is brownish. After reaching this place our intellectual exercise stops and the field of spirituality starts. Once complete merger is obtained in this, its brownish colour disappears and this place also becomes a little brighter. The knot after this has no colour. We may call it a little more white mixed with a little grayish colour or, in other words, neither light nor dark. With the help of this we can obtain the knowledge of those incidents which take place in subtle form in the brahmanda region before they happen in the physical world. But this becomes possible only when we have obtained full mastery over this condition. (SS-387,388,389)


We must all join hands in making the best of the opportunity that has so fortunately fallen to our lot this day, though complete success is no doubt destined for him alone whom God has ordained. But the labour never goes in vain. It brings forth its own fruits to set the Divine flow in motion. But persistent labour often becomes a difficult job for many. The reason is simply a lack of interest and craving. Some of them make their own self a sort of showroom; others convert their hearts into a caravan sarai to admit all passers by. (SS-109)


In short the help of the Master, who has himself travelled the entire distance and has developed in himself the Divine force, is therefore of immense value. It is then alone that the Divine force begins to flow into the abhyasi from the Divine centres. (SDG-99)


“One can directly be in touch with the Centre even as a human being, provided this physical system is purified by the highest Consciousness or Centre itself”. I think this point arises in connection with my views expressed elsewhere. The method to attain the highest state is also given therein. This is undoubtedly one of the most peculiar features of my master's teaching. Perfect purity is no doubt essential for attainment of this most sublime state, yet the capacity for it is a Divine gift.

As for the metaphysics dealt with in the book I may add that since I had no definite intention to take up this subject, there is no systematic exposition of it in the book. Whatever exists there is only in the form of scattered references directly related with the topics under discussion. (SS-396,397)

I have a keen desire to pull up everyone near-most to the Centre, and to start his swimming in the region, unfolding the point which might help them to secure mastery over nature so as to work with it. But that is purely a Divine gift, destined only for him whom He wills. (SS-112) 


As long as the abhyasi is not getting the Grace direct, the teacher diverts the Grace which is coming directly upon himself to the abhyasi. (SDG-59)

The inflow of Divine Grace is possible through the medium of the Master alone. Thus the real thing to be invoked by an Abhyasi is Divine Grace coming to him through the Master. Self-effort (Abhyas) is just the means for making one's self deserving of Grace. (SDG-20)

As a matter of fact what we really stand in need of for our ultimate purpose is only Divine grace. But owing to one's inner complexities, it is almost beyond the capacity of a sadhaka to have it by himself. For that reason master's help is indispensable. In earlier stages Divine grace flows into the abhyasi only through the medium of the master. As such it is often interpreted as master's grace. Whether it comes through the master's medium or direct it is the same Divine grace in both the cases. So long as the abhyasi is incapable of having it direct, it rests on the master to bless him with it. When he has developed the capacity to draw it direct, the master's job is practically over, though even then he has to keep a watchful eye on him for the sake of safeguard. This is in fact the real function of a true master. (SS-187,188)

It also happens sometimes that an abhyasi receives grace direct. But it is mostly so when the master with whom he has connected all the channels of his heart gets induced to it by the effect of the jerk offered by the abhyasi’s thought. The jerk comes by itself through the effect of the love and devotion he bears for his master. If an abhyasi gets completely merged in the master, everything coming to the master gets automatically transferred to the abhyasi. The merging in the master is therefore of highest value, and the most effective means for attaining it is negation. (SS-338)

In answer to your question as to whether Divine grace is the same creative force which brought the universe into being, or something of a lower order, or whether it is something like ether or any other like thing, I may say that if it is exclusively the creative force how shall one account for the dissolution? Is there some other force for that? In this way, are there two forces at work? I do not think so. If however we take it to be only the creative force as you say, we must then go on growing and increasing every moment. What will be the result in that case? We shall all along be in diversity and the very idea of Unity will be quite out of our view. I fail to understand what difficulty faces you if you take it to be something of highest value and greatly advantageous to you for your ultimate purpose.

It is definite that everyone gets a share of it in proportion to his capacity and worth. (SS-465,466)

You request me to make you mine, and to take you to be mine alone. I am trying to do that very thing so that you may become actually mine, though I am already yours. It is to say that you wish to experience that which is the very end of every activity. It is just as if a child were to say, “Let me first understand the thoughts of Milton or Shakespeare and afterwards I shall try to learn the alphabet”, or for an abhyasi to say, “Let me first realise God then I shall start worshipping Him”. When the very thing you seek comes to you, why should you then worship at all?

In accordance with your own way of thinking you may be right in saying, “Unless I have the real experience I cannot be said to have full conviction”. For this, please create in yourself the things required for the actual experience of that which you mean to seek. No doubt you believe in Divine grace, but that kind of shallow belief cannot serve the purpose, nor can it even be called grace at all. I consider it as Divine grace if one gets under the charge of a perfect master.  However it depends upon your grace to set him into action for your own self. I shall however request you to watch and see whether His grace has already come into action or not. If without sufficient abhyas you try to draw His will towards yourself, it shall then be your own will that shall begin working in you, and thereby you will promote in yourself nothing but leaps of fancies and crowding thoughts. This condition shall be presenting to your view only an effigy of spirituality. You say that when you experience a condition which promotes peace you conclude it to be the effect of my working. What can I say to it? Just watch and contemplate over it, linking your mind with the thought, then alone may it be possible to understand. (SS-342,343,344)


That is no point for dejection; anyway, but Divine help happens to fall to the lot of human being of right sort of courage alone. As such, adopt the purpose of life and path of its realisation ; and move on and on until the purpose be fulfilled, holding on to the promise that whoever moves one step towards it, the goal advances ten steps towards that one. The experience of all this is a matter of fact, but only for the one, who may have faith in that Divine assurance, and keeping stead fast to it may continue marching on. Amen! (SDG-174)


Some may however sit by me only to have their mind at rest for a while. Even this may be worthwhile to me to some extent, for I may thereby be offering them some comfort for a while at least. But that alone is not enough. There may also be some who like to associate with me on the basis of fellow-feeling and friendship, not of course taking into account anything of spirituality. This also may not be too little for me, because I greatly rejoice and feel refreshed when I find any one bearing in his heart love for me. But why after all should anyone bother about it for my sake when there is a lot for him in the world to love and like? He alone who is himself lost, or at least like to be lost, or is even willing to lose all, may perhaps be inclined towards me.  My tendency of mind is somewhat peculiar.  Having lost myself in toto, I now like others to trace me out.  I believe a wise man will never come up for it.  That may be the reason why I fail to excite emotion in the heart of others because in me that too is lost like my own being.  When that is the case, what else then remains in me for a clue to help them to trace me out?  The idea will be more clear if one develops a similar type of Divine Intoxication. (SS-143,144)

Your love has made me so spell-bound that every letter of yours is highly heartening to me. I believe you must also be feeling the same condition on receiving my letter. In this sense both of us are much alike to each other. Therefore if I feel the intoxication of love, you too must be feeling the effects of drunkenness. You say that you do not feel anything. Now tell me whether I too do not come into your Consciousness. If so I shall not count it as too little. You entreat me to save you from this mire. (SS-317,318)


Now a new chapter opens in the web of life. The effect of our deep devotion begins to resound in a way, that we feel the Ultimate is remembering us. That is the justice of Divinity. When you have played your part fully well, the Ultimate cannot fall short in playing His part. That is only a beginning of the higher sort of spirituality. As a result of it, our senses become summarised to have their own share in the Being. This is my experience. (SDG-29)


There have been numerous saints, sages and teachers in the world who did something or the other for the upliftment of the people. They spread the light among people in general but they were all like candles lighted up at times at particular places to give light to the people near about. They did good to the people who thereby improved spiritually. But the Divine lamp gets lit to light up the whole world at one time on rare occasions only, when God so ordains it.

It has already come down and is aglow all around, but few seem to be really eager for it. The enshrouding darkness has completely engulfed the world so heavily that the glimmer of this Divine Light is yet beyond their view. This is a natural phenomenon which has come into action several times before in the period of the world's existence. Whenever evil reaches its climax, some such Divine Soul does come down into the world to dispel the clouds of darkness and to spread light all through.

The Light is already lit. Only devoted hearts are required to gain it and be profited. Do you expect a repetition of such an occasion in the near future? Can such a Personality come down again and again? Can you match it with any of the personalities who had come down previously for a similar purpose? Was such a one in existence in the form of an incarnation? Certainly not. The capacities and the capabilities of every such being differed in accordance with the conditions at the time. This is one of the rarest occasions, for such is the Divine Will. The Personality now come down for Nature's work surpasses all previous ones in respect of potentiality and the scope of Nature's work entrusted to him. The world of today is in need of such a personality. It was Nature's demand and so it has come into being. But few seem to be coming forward to avail of it in full, though for His own part He is ever for giving you all the highest life. Let God's Will be done. This may be a surprising disclosure. From amongst all the saints and sages of eminence of the past it is only my special privilege to have one of mine in that capacity, for which some of the credit may go to me as well. (SS-105,106,107)

The Divine Lamp gets lit to light up the whole world at one time, on rare occasions, when God so ordains it. It has already come down and is aglow all around. Only devoted hearts are required to gain it and be profited. Nature with her hands outstretched, is eager today to take you in her lap. Divine grace is flowing with full force. Such a time as it is today may not be repeated again during the course of thousands of years. Even a little sacrifice today may count much in bringing forth the greatest result. May all be up with at least as much of sacrifice as might enable them to get up to the shore of infinite ocean where they might be able to breathe in the cool refreshing air of the Divine. It is your good fortune that along side, his primary function, the Divine personality in existence today in this unhappy world, and working for the change from the end of the year 1944, is also devoting himself to your spiritual training. Those who do not take these promising features into account may have subsequently to lament for the loss when He is gone from this material world. (SS-123,124)


Please see BHAVAS.


This is all due to the Infinite grace of the Divine Personality in existence today in this unhappy world. Do you expect a repetition of the time in the near future? Shall such easy approaches up to the farthest limit ever be possible at a mere glance as it is today? It may however be your good fortune that alongside with his primary function related with Nature's work he is also devoting himself to your spiritual training. Those who do not take these promising features into account may have subsequently to lament for the loss when he is gone from this material world. (SS-108)

Those who miss it now may not have it again for ages, until the time of the advent of the next Divine Personality into the world. That may perhaps be the time when liberation or realisation may again be easy. But it may not even then be up to the extent it is today, because only the constructive programme and not the destructive one may then be in force. (SS-107)

For further reading please see DIVINE LAMP.


According to the great teachings of my Guru, every pore of the body has its own centre of energy, and is itself a continent. Whatever is in the Universe with its planetary system is found there in it. They all must come to their state of full awakening. I sincerely pray that all my associates may come to that stage, and that God may give me a chance to render such service. It is a moment's work for my master, and for him alone. But who is prepared to grasp such power at a glance? I am trying and trying that my associates may have the capacity to bear this Divine Power. So we adhere to the process of gradual advancement. (SS-398)


Please see DARSHANA.


People do not know the value of spirituality, because such things are not infused in them by the society or parents. However, the present-day circumstances will mould them to come under the banner of spirituality. We should try to give them real peace; that is our duty and our business. A time will come when they will be forced to come on the proper path by Nature Herself. It will be for their own good.

God has created the world so that every flower may grow in its right standard. But the lashes of time have made it forget the purpose of God. (SDG-35,36)

I believe, things will change if humanity is to rise — and humanity has to rise — whether it may be by the lash of time or by experience which will take sometime. (SDG-113)

For further reading please see SPIRITUAL DESTINY.


Dear Brother, you have written correctly that you are unable to understand the reality of a matter. If life is breathed into a doll of sugar, it cannot understand its reality. The meaning is that having continuously lived in matter we have lost our own matter, i.e. Reality. This alone is the hindrance. Nature really does not want to keep anything in mystery from the devotee, because mystery can be called as complicated, and where ever there is complexity it can be called nothing but maya. Nature is an open book. But we have inverted our vision to such an extent that we never look to it. And dear brother, to put it crudely, it can be said that our skill has become topsy-turvy. Reality is manifested when we stand opposite to it. That is, if we think of matter, we creep towards spirit also. Then we can have some idea of the Reality by weighing both. Now, I must rather expose the scientists, of course without including you in the class. People have told me, or the thought has come to me, that the scientists have worked to such an extent as to make a slave of the power of matter of man. Now, what can be further than this from the aim of yoga, which is to have command over Nature? But, dear brother, even the ordinary circus people have shown wonderful feats by controlling a wild beast like a tiger. The things of science can be overcome by other neutralising things, but it is not at all possible to overcome this ferocious quality by any acid. Hence, this circus artist is far superior to the scientist. Dear Brother, it is due to the development of the human brain that control can be had over the power of matter, but the work, or the development of the spiritual brain, is something else where the energy of matter does not work. This has got Divine Wisdom, whereas that has got human wisdom. (SS-494,495)

It often happens that a person occasionally, or as a habit, feels the charging of rage in the mind and he goes to the master who prescribes a certain method to eradicate it. My Revered Master has, in his notes, written that prescribing the method for certain mental ailments out of avowed authority is not good. He should prescribe that method which a great saint might have prescribed in such cases with successful results. The method will, therefore, be correct because the evidence is there. Of course, if the Divine wisdom has been awakened in a Master, then whatever he prescribes will be perfectly correct. (SDG-52,53)


After crossing the Vishuddhi Chakra sphere our path is straightened since we get filled up with power and the process of divinisation commences. By divinisation I mean that all senses and faculties are harmonized, assuming their original state, and are merged in the Real. The final state of divinisation comes when every atom of the body becomes one with the Real state — the Ultimate. (SS-475,476)

What is the way of doing it? What should a grown-up child do for himself, and how should he be helped to bring about the natural state which is divine? The child should mould himself in such a way that the formation of channels may be stopped. The people will generally prescribe the remedy, to give him proper understanding for it. Of course, it counts. But when the people themselves are suffering from the same malady they cannot cure him, unless the very understanding given to him has got the purity of thought, in other words his words are charged with the power of doing what he wants.

That is, first of all, the teacher should destroy the old edifice, then erect a new edifice without bricks and mortar. This is the help that the grown-up child should be given under such surroundings. Now comes the work of Sahaj Marg — as the preceptors do. The cells of the brain are the treasurehouse for each type of thinking and they have their nucleus in the middle. They draw the actual impressions formed in the centre, so that the channels or off-shoots working may not get the food for their growth. This is the natural effect when we touch the centre. After it, what have we to do? Channels are not there but some wetness is there because the water of thought has flown in for a certain length of time. Forthat, the remedy is the same. Instead of harmonising them, break up the channels and level the ground.

After this, something else happens. When these impressions enter the centre, they produce a sort of electricity to keep themselves up. Of course thought is there and the habit of welcoming such thoughts is also there, of which the child or the individual is the doer. Now, that welcoming attitude of the centre should also be destroyed. When it is done, all the walls of the palace get collapsed. Now comes the turn of Divinity because the ground is prepared for its working. When everything is destroyed, the people may think what will come after Nothing but purity, which has been defined as Reality.

A new chapter opens now under Sahaj Marg and that is divinisation of the system to remove the devilisation of it. We have to work this thing on every centre of the Being. People will laugh at me if I say that work continues in every atom of the body. In brief, I have given the process we adopt and Sahaj Marg can alone claim to bring about such Personality. (SDG-45,46)

The routine practice of meditation really aims at removing immoderation there from by the action of our will so as to keep up the balance. Thus the humanity in us begins to get transformed into divinity. That is in fact the exact sense conveyed by the term divinisation of man. This having been done, the parallelity disappears and both – Divinity and humanity – become almost one. Humanity, however, can never become totally extinct so long as one has his body with him. Thus by the effect of meditation under the system of Sahaj Marg, we go on reducing the intensity of the force working along the line of humanity. Divinity thus begins to gain ground, and parallelity begins to diminish. (WU-39)

For further reading please see PARALLELISM.




Whatever comes into action is always in accordance with the will of God who is the actual doer. The difficulty arises when we link it with our own will or action, thinking it to be the result of our efforts. We rejoice at success and feel aggrieved at failure merely for that reason. This is the only thing which serves to keep us in bondage. The absence of this egoistic feeling means the advent of real potent vigour. How can this be achieved? Only by linking the self with the great power of the Divine. Doing so, we go on covering stage after stage and we get closer and closer to Him. It is a pity to find only a few persons trying to link themselves with the Supreme, not to speak of achieving complete negation. For that the only path is that of surrender, though it is a pretty hard task especially for those who are overloaded with their own weight. (SS-141,142)

For further reading please see GITA.


The dogmas will do you no good. They will attach you to their own narrow sphere, which is not fit to be looked into. When you begin to embrace the Reality, it echoes towards you also. That is the clue that you are on the path. Develop it further so that you test the tasteof the thing. Generally, it has been our habit to talk about the substance, but not to grasp it. Grasping can only be done if you become all of Him. The scriptures will give you the clue to Reality but you will have to proceed yourself. It is very easy to talk about the creation but as to what part we have to play in it remains always silent. They look to others and blame that they are not doing their duty well, but they do not peep into themselves to realise what they have to do to others. They are mostly prepared to blame the Divinity as to why there are so many miseries and troubles in the world. They do not think what part they have played for the good of the world. They never think that they are spoiling the world themselves, and are creating complexities in the real flow of Nature. The thinking has become so rough that they always add their own impure thoughts in the span of Nature. Complexities after complexities are there and it is the creation of the human brain. They are responsible for these things because mind developed after the Energy descended from its Centre for the formation of the world. Along side the mind, wrong thinking also developed, but they hold God responsible for all these miseries, pangs and sufferings of the world. So, they must destroy their own creation so that world may become again glittering and shining. The process they should seek, which may be the subtlest for the Subtlest and that can be `Yoga' alone. Our system which we call `Sahaj Marg', stands for it. (SDG-149,150)


We should not weaken ourselves by thinking of past karmas. We should always try to attempt the highest in order to make the future bright. It is very difficult to have all favourable circumstances in this worldly life. What we are to do is to adjust ourselves to the conditions as best as we can, and to utilise them to our greatest advantage. Constant remembrance will greatly help you in such cases also. The domestic problem is acute everywhere, but we have to put up with it somehow. (SS-140,141)


Whosoever comes here goes on doubting only, and keeps on judging it by making his ability the tool of testing its heat and cold. As there is neither heat nor cold here, they then start to take work from their imagination and arrive at some conclusion or other. As they enter with doubt, the same thing takes them to undependable conclusions. Few are found who can tell the truth, and there are many who represent falsehood as reality. (SS-299)


We must try to dedicate ourselves, as we may be, to the remembrance of God, abiding by His commands, which are almost the same for every one. They comprise the essential features of one's normal duties. (SS-287)

Many associates write to me that they are trying hard to raise themselves from the mire of thoughts and emotions. It is of course, the duty of the abhyasi and he is awakened to that state and work starts in that colour. (SDG-124)

If we divert our attention towards God and feel realization as the primary object of life, naturally we shall begin to look upon it as the first and the foremost thing in comparison to everything else in the world. It does not mean that we should become unmindful of our worldly responsibilities and neglect our duty in that respect, causing trouble and misery to those depending upon us for support. We must remain alive to our sense of duty to them as much as to God but without any undue attachment. For this, we must snatch a few minutes from our hours of rest (preferably at bed-time) and pray to God with a sincere heart for His guidance and support on the path of duty. If we do it regularly with a heart full of love and devotion, the prayer shall never go unheard.

When we thus get awakened to the sense of duty and the idea of God becomes prominent in our hearts, we begin to treat realization as the primary object of life. Naturally our craving for it begins to grow stronger and we are thus led to frequent remembrance of God during our routine of daily work in spite of all our engagements and worries. Diversion from the path of duty is in fact not due to circumstances or outside engagements, but only due to the misdirected activities of the indisciplined mind. Mere consciousness of God cures many of the evils of the mind and removes difficulties from our path. We have thus to become conscious of God for the most part of the day during all our worldly activities. (BWS-251,252)

The thought of the betterment and progress of the disciple is, no doubt, the uppermost in the heart of the master for which he exerts himself as far as possible but that does not mean that we may remain idle doing nothing ourselves and leave our share of work too upon him. We must, as our duty, try our utmost to save him from unnecessary exertion on our account in as much as we can do ourselves for our advancement and should in no case neglect our part of the duty. (BWS-241,242)

Duty is the carrying out of the commandment with non- attachment with the motive. Mohammed Ghazni had a slave named Ayaz whom he loved very much. The other courtiers did not like this behaviour of the King. Someone asked the King, “Why do you love Ayaz so much?” After some time the King asked every one of the courtiers to smash down a very costly tree of diamonds which he had brought from India, and which was hung from the ceiling of the court-hall. But none of his courtiers touched it. Then the King called Ayaz and commanded him to break down the diamond tree. Ayaz obeyed the command immediately and smashed it to pieces. The King told the courtiers, “Only because of this I love Ayaz. He considered it his duty to obey my command, and never bothered about the profit or loss.” Therefore duty cannot be called as desire. (SS-293,294)

What wrong can there be if I advise you not to take anyone into your Consciousness in the sense of a brother, son or daughter, but to go on with your duty with due regard to the position and personality of each? If a thirsty man takes water without an idea of its being water, shall it not quench his thirst? One must actually live up to what he thinks or talks about. (SS-96)


Please see FOMENT.


I was thinking in my leisure time how nice it would be if somehow a process is known by which man, abandoning his animal qualities, becomes man in the real sense. When I looked all around in myself, as well as in creation, I saw two dynamos — one, the dynamo of individual creation, and the other the dynamo of the universal creation. I have left the second dynamo untouched at present as I know that only the special personality has the power to make use of it. There is also the fear that every ordinary Mahatma cannot even think of this. There are two or three persons in our samstha at present who can use it. But I do not want to give them any clue in the matter as I have to give them special power to stay there, lest this life should become merged with that.

Now I take up the dynamo of individual creation. I have been able to solve this by my master's grace. He has given a solution which is very good; and whatever I have thought over it is also correct. My master has also accepted it. There is no danger in this solution. It is a very effective tool. The experimenter has to be very alert. I have taken up two cases for observation. But it is to be seen whether only one experiment is enough for the whole life time, or they have to be repeated several times after a certain interval. Those to whom I have transmitted are showing signs of change, but what sort of change it would be can be found out only when the thing is in view. This process can be called as the ‘nuclear method'. (SS-504,505)