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Daily Inspiration

SRUTI - PAM's Encyclopedia





I have had so far numerous coverings one after the other. But the present one which I now have, if observed minutely, will be found to be only a covering of nakedness which is the last, and which when cast off shall not be replaced by another. I wish you all to be clad in the same covering of nakedness. But that is not possible so long as one remains entangled within the charms and attractions of this outer covering, the physical body. (SS-257,258)


In this, and every other matter, therefore, the attitude of a sincere student, grasping and allowing everything to work and develop in a natural way, is to ensure the most speedy progress. (WU-53).




As a matter of fact, ‘mind' and ‘maya' are the only two things upon which the entire working of Nature's machinery rests, but they are so grossly misrepresented by the neophytes. They do not know that these are the two main factors which enable us to secure approach up to the Divine. Actually human existence has, for its one end, the Mind, and for the other the maya. Both linked together serve as a barge for our journey to the shore of the Ocean of Reality. People may wonder to hear me talk of the ocean, whereas every one has so far been led to think of remaining merged in Reality for ever. This is the point which is not sufficiently cleared even in the scriptures. (SS-480)


Please see FINAL STATE.




Divine help does come, no doubt, but only when the Supreme is convinced of devotee’s earnestness of purpose.  When the reaction creates a stir in the Infinite it indicates that he has concentrated his thought in the Great Being. (This brings to our view the example of the lover and the Beloved).  It means that the distance between the devotee and the Lord is reduced, and the idea of remoteness begins to fade away.  Our nearness goes on increasing upto the final limit where the very feeling of aloofness, having merged in the Reality, becomes completely extinct and assumes the form of the Latent Motion that exists at the time of pralaya (individual).  In this way our merging in the state becomes permanent and lasting. (BWS-146)


We must strive for in order to secure absolute freedom from bondage is to become the lightest and the finest, closely corresponding with the godly attributes and securing complete similarity with Him. The nectar of real life is for him and him alone who bring himself up to the standard required for the purpose. (BWS-186)


The reason why I have emphasized so much upon negation is that without it the unfoldment of the knots and one's expansion can never be possible. The grains of wheat, each of which has an integral entity of its own, when ground into flour lose their individuality by casting off their coverings. Negation is really nothing but nullifying the energy which had contributed to the formation of the solid form or the positive phase. Similarly, so long as a man retains his integral state of grossness, his individuality is accountable like that of a grain of wheat which loses its individuality and becomes finer or subtler only when it is ground up or negatived. In the process the grosser particles of its being are shattered and the bondages are torn off. In other words, the positiveness is lost, and a state of uniformity is introduced, which establishes a closer contact with the Real. One is then neither positive nor negative but beyond both. I never took my master in any but that sense, and I felt his light alone shining in every heart, whether that of a friend or foe. The result was that finally I began to feel my own self in every being. A dog seemed to be quite akin to me. Every distinction was lost. A lump of gold and that of clay were alike to me in worth. The sense of relativity got almost extinct and the link of relationship seemed to be cut off. I never looked upon any of my relations in the spirit of kinship. My father, mother, brother and children, all appeared to my view just as they really must. This, though not an ordinary attainment, can easily be achieved through the simple Sadhana of Sahaj Marg. The state comes in by itself in due course after sufficient advancement. It is, in fact, an advanced state of vairagya. (SS-324,325)

An important point in this connection is that a thing when observed continuously begins to fade away from sight, and only its reflection remains, which too finally disappears. The reason is that matter possesses the capacity of seeing matter alone. The capacity to see beyond lies only in the finer power which is beyond it. This goes on further in the same way till the very power of seeing becomes extinct. But still something remains even beyond it which comes up in the form of consciousness. Further on, this too becomes extinct and even the feeling of existence fades away. That which follows then is the state of negation – the very Reality itself. In fact it is very difficult to understand it unless one actually reaches the point, nay rather he is submerged in that state. But even this negation is something existent, for if it is not why do we call it so? Proceed on still further…! (BWS-142,143)

How may it be possible for an abhyasi to advance up to negation and even beyond that? It may be, in the first place, by the kind grace of the master who might himself have attained that state. But, for that the abhyasi must develop in himself intense love and devotion which might induce the master to bestow his Grace. (SS-168)

I must assert that God alone is the giver of negation and of all higher approaches beyond that. But for myself I may assure you that all that I have got was from my dear master alone, though I am thankful to God as well for having moulded my tendencies towards him. The method for securing God's help is the same as that of seeking the master's help. This has also led me to direct love of God which may be known to be one of the greatest boons. Only a few perhaps have been able to follow this course, though it is of the highest value and efficacy. (SS-169,170)

Our last approach is when structure falls off, and one feels oneself nowhere while in the state of perfect Negation. An Urdu poet refers to the same condition in the following verse:

 "Ham wahan hain jahan se ham ko bhi kuchh hamari khabar nahin ati."

 “We are there, wherefrom we do not get any tidings of even our own self”. (SS-361,362)

My life is not a life in the literal sense. If I call it as a state of being, it is then an eternal existence. If it is something beyond, then call it by whatever name you like. Now when it is so, my Consciousness can be revived only when a shock is applied to it. But few perhaps might yet be capable of applying that shock though I believe it must develop when the time comes. The capacity can be acquired only by developing absorption in the inner state, or by negativing one's self to the greatest extent so as to become like ‘Dead in the hands of a dresser'.

The state begins from trusting and believing, in the sense that everything coming from the master is agreeable and acceptable as the very right thing. But so far it is only a physical approach or, in other words, only a set-up for the foundation of an edifice, to appear subsequently as faith. At a lower level it appears in a crude form with the idea of self-elevation in the background. This too is not after all bad since something may be better than nothing. When this feeling firmly settles in, losing its conscious knowledge, it is then the beginning of real faith. Having built up faith in that manner one is then moving actually in the footsteps of the master, imbibing all that the master has within himself. This, being a rare attainment, may be gained by only a few, but that does not mean that one should on that ground give up his efforts for it. People usually remain held up because of their thoughts related to the self, the family, and the society. They go on making plans after plans for their action but they never care to improve or mend the condition of the mind. Will it not be in their greatest interest to divert their attention to this point? It is no doubt good to serve the cause of others but better would it be to look to one's own moral uplift first. In this way the mental equilibrium will be restored, to help one immensely in all enterprises. This may be counted as one of the greatest gifts of God. God's grace sets into motion for him who makes himself deserving of it. It is therefore of utmost importance for every one to look to his own making, with a living Consciousness in his heart of the Ultimate Object he means to aspire for. (SS-165,166,167)

I wish you all to acquire, during my lifetime, the highest approach beyond, or at least the state of thorough negation. It is not so very difficult under the efficient system of Sahaj Marg. I strongly affirm that such a masterly type of spiritual training cannot be had anywhere but in our sanstha which runs under the kind grace of my great Divine Master. It is certain that the followers of such a highroad to Divinity have ever been few at all times and in all yugas. Only those who are destined for liberation are attracted to it with eagerness and zeal. (SS-170,171)

A person who is in the state of negation should automatically become sorrowful when he sees the sorrow of others, and delighted by seeing the delight of others; but this should be only superficial, and afterwards he should revert again to his ‘as he is' condition. (SS-406,407)

But dear brother, what shall I do? There is no juice remaining in the bones of this humble being. Possibly people may not like me due to this. Now, should I start looking at my own face in the mirror, so that I may be pleased by seeing myself? But I am afraid that if I do it, I may find my own image nonexistent therein, although I am sure that something existent may be found even in non-existence. Yes, this is really certain, because Reality is found only in negation. (SS-226)

Dear brother, you are asking wages of me. I consider you yourself to be the master. Hence it is a surprise that the master should ask wages of his servant for the work done by him. Shall I write something more? But I am afraid one may think that I am showing the mastery. But, dear brother, to whom shall I show my mastery when there is no disciple, nor my God? By the grace of God I am almost always in the state of Negation where there is neither myself nor my God. I am afraid people may call me an atheist. I have already broken away the atheism and this is due to the blessings of my master.

A poet has said: “No worship is devoid of Kufr (lack of real faith), whether one worships the idol or takes the name of Allah (God)”. And dear brother, what an essence there is in saltless stone, this condition of Negation, that you never wish to be separated from it! So much so, that according to the method of training, one has to come down from this state while transmitting, but I can not do it. This is the reason why no other emotion than peace and calmness is created in the abhyasi to generate in him faith in the principles of the mission. But it has happened that if I even enter upon my previous condition for a moment, I would feel the reflection of that state. I remember that I had once written to some one, “Dear brother, you have given me the spiritual training, and due to yourself alone I have progressed in spirituality”. And this feeling was quite correct. When I come upon such a condition, I feel that you appear like the Guru. Nay, you are the Guru himself, and naturally the acknowledgement comes that you people alone have given me the training. I wish that my associates should tell me their mistakes and foolishness, whatever you may call them. But when I expect this from others, first of all I should place my own foolishness before them. At one time Pundit X, who was proud of his knowledge and learning began to think me defeated in the field of knowledge. I considered that it was not good for him to nurture this pride. Therefore I took a turn and came upon a previous condition of mine. And then I wrote to him. You will laugh to know what I had written. I had written, “It was I alone who had sent Rama and Krishna into this world! It was I alone who had brought the revelation of srutis to the Rishis”. Now you must have understood why you find yourself often in darkness! (SS-223,224,225)


A most common excuse advanced by certain people today is that they are too busy to devote any time to meditation or similar other practice. But "the busiest man has the greatest leisure" is a well-known saying.  I think a man has more time to his disposal than there is work for him to do. Their complaint of the scarcity of time is due only to its wrong adjustment. If we utilize our time to the best advantage we shall never have cause to complain that it is short or scarce. There are others who are a bit frank to admit that it is not for want of time that they remain away from devotional duties but for their habitual negligence and sluggishness that they cannot overcome. To them I would say that they are probably never negligent or sluggish in their trade or profession, whichthey attend to with full zeal in spite of all personal inconvenience and even illness, only because some monetary gain or profit is in view. Their longing for the material gain turns them unmindful of their inconvenience or illness. (BWS-205)

Negligence, being a poison to the pursuit, must be avoided at all cost. If the master's greatness is established upon the mind, and one keeps himself closely connected with him, negligence can possibly never creep in. If however one feels himself short of the mark in that respect he can resort to prayer. These things in fact constitute the elementary steps on the path of mergence. When one has sufficiently advanced with it, the possibility of fall gets considerably reduced. The only effective instrument for avoiding a fall is meditation on the form of the master, a master in the true sense ofcourse. The process shall be much helpful in securing synonymity which is one of the highest attainments on the path, and may be interpreted as an advanced state of mergence. (SS-258,259)

For further reading please see EXCUSES.


Nervousness, you should remove yourself. A warrior is never nervous on the field, because he has some aim before him. (SDG- 38)


The perfect silence that existed before creation was disturbed by the effect of the Stir (Kshobh) which led to the formation of forms.  Since all created things had brought with them a reflection of the real power, their actions were also similar to those of the cosmic powers which were set into motion by the effect of the Stir.  Thus a spider’s web began to be formed.  Every particle in its composition possessed the power, and will continue to do so till the time of its return to the Origin comes.  When man was created his condition was dormant.  The dormant elements which he had brought with him had no manifestation.  Gradually the powers inherited by him began to develop and the same original thought that had caused the primary stir, being present in man, began to manifest itself in proportion to its magnitude.  It began to display its actions similar to those related with the Divine. The Divine will was to bestow His power from above downwards i.e from high to low, which are contrary to each other. Therefore this will which is present in man took a contrary trend since the particles were thinking the contrary aspect as their real nature and began to manifest itself in proportion to its magnitude just as Divine creation was according to His standard. Therefore man’s creation was contrary to the Nature and similar network started creating in himself, which in respect of purity is in contrast to that of Divine, though the action in both the cases was almost the same. The return of God’s creation will come into effect when the time limit fixed by the Divine will expires, and the return of man’s creation, i.e., of the network interwoven by him, will be possible only when he nullifies the force of the vibrations which he had set up for their formation.

Since the vibrations set up by man were contrary to those of the Divine, their crudely grosser form came down into man’s being, whereas the Divine vibrations being finely subtler retained their original character. The difference between the two kinds of vibrations is that the former possessed a perversive trend, and the latter the same as it originally had. 

One faculty now induces him to have a walk in the open.  Another stops him from doing so on the ground of catching cold.  The third one presents another view; and the fourth still another.  The fifth one begins to think of earning money and the sixth suggests the undertaking of some employment.  The seventh dissuades him from undertaking excessive hard work for the purpose.  The eighth one recommends the establishment of cordial attachment with some rich relation so as to capture his heart and offer him inducement to transfer his entire wealth to him.  Another faculty comes forth to declare that all this is quite useless so long as he does not get married and have children to enjoy that wealth.  He finally gets married and has children too.  Now the problem of their education comes in, as they grow up.  Further, hearing of the nice acting of one Jamila, he was tempted to go to the theatre.  He went there and witnessed the show several times.  The coquettish movements of Jamila captured his heart and he was induced to attend the show again and again.  Every thing of Jamila began to attract his heart.  This led to the commencement of love.  Now he further to pine over the same thought, giving further strength to it by turning it into his habit.  The network thus began to grow more intensified.  The habit excited in him a tendency to look upon every similar thing as Jamila.  Now he began to think of having money sufficient enough to satisfy his lusty desires, but the constant thought of Jamila offered him no time for earning money by lawful means.  He at last began to think of stealing but at the same time feared prosecution and imprisonment.  But the thought of Jamila had caught him so tightly that he at last resorted to stealing—an unfair means.  Now imagine what he originally was, and what he has finally been led to, by the effect of his thoughts which had entrapped him so tightly.  Similar incidents added further to the intricacies of the net, giving greater strength to it by the effect of his thought, which fomented them all the more.  The grossness went on increasing.  Its resultant effects led to the development of further evils like passion, anger, lust, etc.  In short, a complete conglomerate was formed.  The retracing from it can now be effected only by the process of casting away all that he had taken in previously, giving place to the first state, strengthen his will and divert the downward tendency upwards, and by removing perversion of thought by fixing it firmly in the right direction. (BWS-148,149,150,151,152) 




Duty for duty's sake is without doubt 'Nishkam Karma' (selfless action) and to realize our goal of life is our bounden duty. (BWS-191)

For further reading please see UNKNOWN, GITA.


The theory of 'Nishkam Upasana' (desireless devotion) as laid down in the Gita emphasises upon us to practise devotion without keeping in view any specific purpose. It really means that we should practise devotion without our eyes being fixed upon any worldly object or without caring for the satisfaction of our desires. It does not stop us from fixing our mind upon the goal of life, which is absolutely essential for those on the march. The goal of life means nothing but the point we have finally to arrive at. It is in other words, the reminiscence of our homeland or the primeval state of our present solid existence, which we have finally to return to. It is only the idea of destination, which we keep alive in our minds and for that we practise devotion only as duty. (BWS-190,191)

For further reading please see NISHKAM KARMA.


Even after negation has been achieved, there yet remains much to cover, for which even millions of years might be too short. It is very difficult to determine exactly what and where the end may be. People may not be inclined to accept that statement. They might say that since I represent non-being as real Being, it is all in vain and void. They may be justified to some extent since one, in the being, cannot entertain the idea of non-being. It however refers only to a faint reflection of non-beingness. The fact is that while in a state of non-being if one does not bear any reflection of that condition, then it can be taken as the perfection of the state of negation. But they may be beyond common understanding of even the greatest saints. (SS-174,175)


If ‘A' begins his work dedicating all to his master, imagine what good will it be, in the long run? He does everything for his master. Nay! he does everything thinking that his master is himself doing it, and must think because both are flying together. ‘A', really speaking, gave life to his supposition and the object became animate. Both have got lives now. He starts his work from the same morning. He performs his daily ablution thinking that his master is doing all this. He breaks his fast thinking that his master is doing it. He goes to the office and does the office business thinking that his master is doing the same or, in other words, he himself is doing it. Now he returns from the office. On the way he finds an attractive dance and his eyes go to the form already playing its part. What do you think then if you cannot check yourself? Think that it is not you who is seeing the dance but your master's eyes — the eyes you have got — are witnessing the scene. What good would it do? You will lose the curiosity of seeing the dance at once, because your master's power will begin to flow at once and you will be relieved of the curiosity just awakened. Now you come to the house finishing your office business. You see your children quite joyful at seeing you as you have returned after so many hours from the office. You enjoy their merriment and it is, of course, but natural. What would you do then? Your attention is diverted towards them and you are a bit away from your sacred thought for the time being. The method would be complete if you think that your master within is himself enjoying. You will find that its effect is no more and you are away from your own thoughts. Now another business comes. Friends come in. They chit chat. You also drop into conversation with them and that is the daily routine. Think that not you but your master is talking with them. That is the best practice, I tell you. Similarly you can adjust yourself in your daily routine and in all the work before you. If you are walking you can, of course, think of your master at that time, but how good it would be if you do both the things together. You are thinking of your master and at the same time also having the idea that your master himself is walking. If you do it that means you are going with double force. Likewise, while you are meditating think that your master is himself meditating on his own form.

If you cultivate this habit what effect would there be on you in the long run? You will not make samskaras any further. That means that the progressive trend to create things for future bhoga is now stopped. That is the way to salvation. But our ideal is something higher than that. We want to release ourselves from the endless circle of rebirth which comes after. This method ultimately will lead you to non-entity. Do this and feel its effect. Very shortly it will come. (SS-218,219,220)

Truly, why should one at all be after it when he finds me already reduced to destitution on this account? A seeker shall always go to the place where he finds spirituality in abundance, whereas I, being now totally devoid of it, have become totally unsuited to their purpose. What else then is there in me that might attract others towards me? It may perhaps be my love for them, but that too is untraceable, since all its hues and colours have got merged into one, losing all distinctions. Again it may be their faith, perhaps, which might offer them a clue to it in the core of my heart. It is obvious that the Consciousness of existence brings to mind the idea of God. But what may be the solution when the very existence has been reduced to non-entity? One reduced to that state of being can be taken into Consciousness only by him who is the real lover and a true seeker of non-entity. In that case he shall go on giving up everything to make his own self quite void and empty. The climax of non-entity is the ultimate state, which is termed as Bhuma. But since it is not possible to take into account that Beingless state, distinctions of attributes are introduced into it. Man being by nature inclined towards materiality, brings Him down to a level similar to his own. They also say that one can love another of his own species only. Now the guru being one of his own species is considered as the personification of God. Consequently he becomes the object of his thought related with the Absolute Reality. But though the rays of the sun fall uniformly at all places, still the different parts take in different effects in accordance with their nature and capacity. Thus one must assume for himself the position of the equator so as to receive the direct rays of the sun. He must also be pure and clean to retain that effect in himself. (SS-206,207)


Some people are a little confused because I have used the word `Nothingness' for God. They forget that only `Nothing' is not used, `Ness' is also there. When we think of the subtlest thing the idea turns backward, in search of the thing which is really there. If you say `Yes', the idea of `No' is also there. If I say `No' the idea of non-existence is there. If I say `Yes', the idea of existence is there. But He is beyond both. He is neither `Yes' nor `No'. So `Nothingness' and not `Yesness' is the only proper and appropriate word which can be used for Him. In short, our ultimate goal should be the `Ultimate' Himself. In whatever condition He may be, we do not have much concern. Further, we are bound by `Yes' or `No', but we do not know where to apply `Yes' or where to apply `No' in the correct sense. This thing comes from the experience and experience comes from the experiment. (SDG-66)

There is a whole world of difference between the condition of having no experience at the initial and the top most stages of our way of puja (worship or spiritual practice). Initially the egoism, identified (harmonized) with physical (bodily) and materialistic desire, stands incapable of recognizing the experiences of superior most stage; and the speed of self-forgetting, on stepping forward on higher stages, starts obliterating the possibility of the value (importance) and admissibility of the experience of (sensitivity to) pain and comfort (happiness or otherwise) of the lower and cruder existence. In the superior most state of perfect balance, whereas our narration and comprehension having become suspended, there does happen plenty of experience so much so that no desire for anything in exchange for it remains. However, experience and its description become meaningless there, which state has been fixed under the term ‘Indescribable’ (Anirvachaniya) in the Upanishads, expressed by Lord Buddha through silence and Sufism and Kabir have felt contented to speak of, as ‘It is just what it is'. The simplicity (naturalness) of our way of training (and practice) has by itself become a veil due to which high stages of spiritual progress (refinement) have suffered loss of appreciation. People in the initial stage of having nothing go around speaking in denigrating terms about high spiritual stages, as if considering themselves established stout in the highest state of NOTHINGNESS’. (SDG-172,173)

Feeling of withdrawal of power means something akin to nothingness. I do not want to have even power but only its ultimate state. In that condition the power, when it is required, is there. (SS-291)

For further reading please see COMPLETE IGNORANCE.


Dear brother, I do not consider that the Special Personality can do everything, like bringing each and everybody on the path of righteousness. Even Shri Krishnaji Maharaj could not rectify the brain of Duryodhana, and there were many such people. And finally, he had to bring about the battle of Mahabharata. Even now it is possible that wars and bloodshed may rise to such an extent that a very large portion of the world may become devoid of population. Only those who were the devotees of Shri Krishnaji Maharaj could get benefit from him. Therefore, Shri X cannot be correct in saying that the Special Personality himself shall turn the people towards spirituality. Your suggestion that we may get benefited by the Special Personality is extremely sound. (SS-122,123)

Realisation has been represented as a very difficult and complicated job. This offers great discouragement to people who are thereby scared away from it. Such ideas should be banished from the mind, for they weaken the will which is the only instrument to help us on our onward march. (SDG-137)

All artificiality and misdirected emphasis guided by the abhyasi’s own desires and preconceived notions prove injurious – very often irrevocably. As such the visions of light, etc., are not to be artificially created or insisted upon. These may only be noted, when they do arise, without any feeling of personal attachment to any of them. (WU-52,53)

Some people think that initiation alone is enough to solve their problem of life. If they are able some how or other to secure initiation with a Guru, they do not stand in need of any further effort or practice. They think that a push by the Guru will in the end extricate them from the entanglements of Samskaras and Maya and lead them on to liberation. The notion though literally true, may not be very encouraging unless you completely surrender to him and the master too is of an especially high calibre. (BWS-241)