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Daily Inspiration

SRUTI - PAM's Encyclopedia





Even a little sacrifice today may count much in bringing forth the greatest results. The Divine current is already aflow. May all be up with at least as much of sacrifice as might enable them to get up to the shore of the Infinite Ocean where they might be able to breathe in the cool refreshing air of the Divine. (SS-107)

The real sacrifice is not to leave the job or office, and retire to the forest, but to lose your own self.  That is what is needed in a true seeker. (SS-248)


Sadhana has two aspects, one the abhyas and the other the master's help. Abhyas is meant only for creating inner conditions which will be helpful to the abhyasi in attracting the flow of the Divine grace, and this involves one's self-effort. But self-effort alone is not sufficient. It must be supplemented by the master's support. (SS-187)

The final aim too must remain in sight all through to ensure final success. If we go on pursuing our practice of Sadhana without having the final aim in view, our position will be that of a traveller who travels on without any idea of a destination. The spiritual path can be discovered only when one keeps the destination ever in view. (SDG-81,82)

For the practical aspect of Sadhana too, it is essential for every one to take up the practical course of spiritual training for which we have to seek proper guidance. (WU-67)


From this outer solid state of existence we march right towards the centre passing through finer states one after the other. From gross body we come to the mind body and then to the causal body growing finer or subtler at every step and proceed on further, dealing with other coverings.

The process generally adopted for it is classified under three heads, karma (action), Upasana (devotion) and Gyana (knowledge), which offer common basis for all the different religions and creeds.The four elementary means (Sadhana Chatushtaya) adopted for the purpose are almost the same everywhere.

The first of this Sadhanas is Viveka (discrimination). We see many things in the world but when we think of their existence we find that they are changeable, i.e. they are the different forms of Maya, as we generally call them. We are thus inwardly induced to go deeper in order to trace out the cause. Our attention is thus diverted from transitory things to that which is unchanging or eternal. Worldly objects thus begin to lose their charm and we feel in a way unattached with them. This brings us to the state of Vairagya (renunciation) which is known as the second of the four Sadhans. The state of Vairagya is also brought about by certain other causes too. For example, when we are fed up with worldly objects after indulging in them to our heart's content we sometimes begin to feel an inward repulsion towards them. In such cases our attention is naturally diverted towards some nobler ideal and we feel a bit awakened to Godly thought. Secondly, when we have been deeply pricked by the treachery and faithlessness of the world we feel disgusted and inwardly averse to worldly things. Feeling of dissatisfaction and detachment also develops when we are in a state of bereavement on account of the death of some of our dear ones. But Vairagya created under such circumstances is seldom genuine or lasting. It soon disappears with the change of adverse circumstances. There is a story, which relates that a certain man wanted to see Kabirdas. When he reached his house he was informed that Kabirdas had gone with a funeral party to the cremation ground to burn the dead body of one of his deceased relations. The man proceeded to the cremation ground to see him there. But as he had never seen him before he thought it might be difficult for him to recognise Kabirdas among the party. For this purpose, he was told that he should look to the halo round everybody's face. The halo round the face of each one of the party would be found glowing as he proceeded towards the cremation ground, but would grow dimmer and dimmer and finally disappear as they returned. Only the halo round Kabir's face would remain glowing all through with equal lustre. Thus, the feeling of Vairagya actuated by such sudden causes is generally short-lived and changes with the change of circumstances. For, though the sudden shock temporarily creates a feeling of Vairagya, the seed of desires and enjoyments still lies buried deep within the heart and may sprout forth immediately when it finds a congenial atmosphere. The feeling of Vairagya in the real sense and with the lasting results can only be developed after thorough cleaning and due moderation.

Vedantins practice Vairagya in a different way. They force their imagination to believe that everything they see is Maya, hence transitory or false and conclude that reality at the bottom is Brahma. They apply their power of will to strengthen the thought so much so that they get habituated to it, causing modification in outward actions and habits only. Hence the effect is mostly merely external. It may, however, after long and continued practice possibly reflect somewhat inward. Similarly Viveka actuated by mere forcing of imagination without a touch of practicality has no sound basis. A close study of the subject will show that really Viveka and Vairagya are not the means (Sadhana) but only the result of some means (Sadhana). Viveka or Vairagya is a state of mind developed at different stages by constant practice of certain Yogic Sadhanas, e.g. remembrance, devotion or love, etc. Viveka in true sense never develops unless the senses are thoroughly purified. This happens only when mind gets properly regulated and disciplined and egoism (or Ahankar) assumes a purified state. Thus it is, that Viveka is in fact the result of practices followed in order to bring about the desired results. Now Vairagya, the second Sadhana of the Vedantists is likewise the result of Viveka. They are thus the stages of elementary attainment in Yoga and not the Sadhanas or means of attainment of the stages. In Sahaj Marg system of Yoga, Viveka and Vairagya are not treated as sadhanas but are left aside to be developed auto-matically by an aspirant during his progress. It starts from what is known as the Third Sadhana of the Vendantists, which consists of six forms of spiritual attainments known as Shat-Sampatti.The first of these Sampattis is Sham which pertains to the peaceful condition of mind leading to a state of calmness and tranquility. When we practise it Viveka and Vairagya follow automatically. Vairagya, in the sense of non-existence of things is in my opinion a very difficult process, for in it you have to take up the negative course and discard or reject everything that comes to your view. But if you take up the positive view and accept one thing only as real, sticking to it wholeheartedly, other things will naturally fall in the background and by and by, you will become unmindful of them. Consequently your attachment with them will gradually begin to disappear and you will gain Vairagya by easiest means. Thus the primary thing in Yoga is the proper regulation of mind, which is ever restless. It creates numerous ideas and thoughts, imparts stimulus to the senses and faculties and sets the body into action. Everything good or evil originates from the mind and it is the mind alone that governs all our feelings, emotions and impulses. (BWS-268,269,270,271)

We start our practice from Sham, the first of the six Sampattis of the third Sadhana of the Vedantists and devote all our attention to the proper moulding and regulation of mind, which is easily accomplished by the help of the transmitted power of a worthy Master. Control of senses and Indriyas (or Dam) follows automatically when we fix our mind on one thing and one, alone which is the Reality, ignoring all others. Generally most of the sages follow this course. A few of the sects attempt an approach to Sham through the practice of Karma (action), others through devotion or Bhakti. There are still others who set aside both of these and proceed on through the medium of Gyana (knowledge). In fact the stages of Karma, Upasana and Gyana are not different from each other but are closely inter-related and exist all together in one and the same state. For example, in Upasana, controlling of the mind is Karma, the controlled state of the mind is Upasana and its consciousness is Gyana; in Gyana the process of thinking is Karma, stay on the thought-out object is Upasana and the resultant state is Gyana, while in Karma, the resolve to act is Karma, process of bringing it into practice is Upasana and consciousness of the achievement is Gyana. Thus it is that in our system of training they are taken up all together most efficiently creating automatically the state of Viveka and Vairagya in true sense. No practice is really of any avail if it does not naturally result in Viveka and Vairagya. The real form of Viveka is that when a man begins to realize his own defects and shortcomings and the bottom of his heart feels repentant for them.

We have dealt with first two Sampattis. We now come to the third known as Uparati, which means self-withdrawal. In this state a man is free of all desires, even those pertaining to the next world. He is not charmed or attracted by anything in the world. His mind is all the time centred in one the Real. It differs from the state of Vairagya in the sense that Vairagya produces a feeling of aversion for worldly objects while Uparati is a state in which both the feelings of attraction and repulsion are absent. Vairagya is really the incomplete form of this nobler and higher state. At this stage our mind, senses and Indriyas are completely purified. We begin to feel fed up with all external things and dissociate from them thinking them not to be worthwhile paying any attention to. We are free from the effect of attachment with the world. Even the comforts of paradise have no charm to such a man, nor does he feel any attraction for salvation, liberation or other higher ideals.

The fourth Sampatti is Titiksha or the state of fortitude. At this stage a man is perfectly satisfied with what is allotted to him by God. He has no feeling for injury, insult, condemnation or appreciation.

The fifth is Shradha or faith, which is a very high attainment. It is very different from the preliminary state of artificial faith as discussed in the chapter entitled 'Faith'.

The last one is Samadhan, which is a state of self settledness to the will of the Master, without even the consciousness of it. At this stage a man is perfectly devoted to the great Master without any thought besides. 

We have thus dealt with the various attainments of the third Sadhana.We now come to the last of the four Sadhanas known as Mumukshu. Little remains now to be accomplished when a man comes to this stage except to develop close association with Absolute Reality or actual merging in the state of non-entity. It is the practical phase of realization and could be achieved after earnest practice of the elementary Sadhanas under the old system of Yoga. (BWS-272,273,274,275)


The next phase of devotion now comes in, which cautions him against the repetition of the wrong.  It appears in the form of repeated prayers to the great Master for granting him a state of contentment to serve as a safeguard against repetition.  As we have entered the sphere in the capacity of a supplicant it becomes incumbent upon us to abide by the rules of duty, avoiding everything that is forbidden by the laws of Nature.  This can be accomplished when one shortens to the greatest possible limit the distance between oneself and the Master.  Hence the best method for that would be to maintain in our thought a constant feeling of His presence. (BWS-169)

For further reading please see REPENTANCE.


He {Lalaji Maharaj} introduced an improved system of Raj Yoga which later came to be known as `SAHAJ MARG'. The system now followed in the Mission presents an easy and natural path for the attainment of the Ultimate. The greatest impediment in the path is the unregulated action of the senses which have gone out of control. For this, the method of suppression or strangulation hitherto advised under older systems is not of much avail. Really it is not suppression or strangulation that solves our difficulties but the proper regulation of their actions. The Sahaj Marg does not advise those cruder methods which are hardly practicable in the routine life of man. Under the Sahaj Marg system of spiritual training the action of senses is regulated in a natural way so as to bring them to their original state, i.e. just as it was when we assumed the human form for the first time. Not only this but the lower vritties, which are working independently, are subjected to the control of higher centres of superconsciousness. Hence their perverse action is stopped and the higher centres, in their turn, come under the charge of the divine centres and in this way the whole system begins to get divinised. (SDG-10,11)

The Sahaj Marg system did not arise accidentally. It was given graciously to mankind waiting in eager expectations. The Sahaj Marg system adopts natural ways for God realisation. And to adopt them in the daily routine of life, it starts with meditation which is the chief source of inviting the Grace hidden in the bosom of God. This starting becomes the end as at the beginning of the world, the end became the beginning. (SDG-27)

The modern system of Sahaj Marg makes a diversion from the set old path in the respect that it does not take up the different steps of Ashtanga Yoga one by one separately. Under this system Asana, Pranayama, Dharana, Dhyana and Samadhi are all taken up simultaneously during the course of meditation. (BWS-275)

Under the system of Sahaj Marg the dormant energies of the Centre and sub-centres are awakened so as to enable them to function properly. When the higher centres are awakened they begin to shed their effect upon the lower centres, and when they come into contact with the Divine, the lower ones get merged in them. The higher centres thus take over charge of the lower ones. The lower centres too are cleaned so as to relieve them of the grosser effects settled on them. That alone is the proper, and the most natural course, which can bring about the highest results. (SDG-92,93)

I feel bold enough to say that besides `Sahaj Marg' there is no other Sadhana or worship which can bring forth such top level results in such a short time as in a part of a man's life. That is what Sahaj Marg stands for. (SDG-102)

The Sahaj Marg system of training is of a very high standard. It hits at the very root and proceeds from the centre to the circumference. It is a centrifugal progress and produces deep rooted and lasting effect. There are, however, teachers of the type who follow a different course, touching the surface layers of grosser Consciousness in order to paralyze the senses of the abhyasi, and thus create a state of coma. The effect thus produced, though pleasing to the abhyasi at the time, finally results in dullness of mind and loss of intelligence. Under the Sahaj Marg system, you will find the intelligence of the abhyasi growing wonderfully till it is transformed into Divine Intelligence. One can feel the gradual transformation in his being if he is sufficiently sensitive. (SS-31,32)

The main feature of the system is that we get plenty of help from the Master. Simple meditation is prescribed, which helps all along in the spiritual pursuit. Do not believe anything unless you have tested it. Sahaj Marg is an open chapter for the seekers to have their own experience to believe it. (SDG-151)

The world will be astonished if it views the system with heart's eye. Realisation has become a very easy job now. The old idea that it is very difficult is now cleared and thrashed out. The main basic of training is transmission — pranahuti — which make the task easy. It has been introduced into the system called as Sahaj Marg. (SDG-109)

The system promulgated by me is known as the Natural path of Realisation of the One, the Ultimate. Unfortunately the realisation of the Absolute has so far been thought to be the hardest job almost beyond the capacity of a common man. This mistaken notion prompted by the misplaced teachings and preachings of the so called leaders of religion, has so deeply settled down in almost every heart that the very craving for higher aspirations seems to have died out therefrom. (SS-182)

As a matter of fact the very simplicity of Nature is in itself the veil which serves as an impediment in the way of our progress. Under the Sahaj Marga system this toilsome task is accomplished very easily by the help and support of the preceptor, through the Yogic process of Pranahuti or transmission. Yoga begins to settle down when the impressions caused by our thoughts and actions begin to be wiped off from our mind. The Sahaj Marga proceeds on with it from the very beginning. (SDG-183)

Under Sahaj Marg system of training we start from dhyan, the seventh step of Patanjali yoga, fixing our mind on one point in order to practise meditation. The previous steps are not taken up separately but they automatically come into practice as we proceed on with meditation. Thus much of our time and labour are saved. (WU-48)

In our SAHAJ MARG system a teacher takes out the hurdles in the progress of the seeker and side by side imparts the divine effulgence in him, which if abhyasi does it himself takes hundreds of years and often fails to clean his system. We start with the meditation upon heart, taking the object of meditation as subtle as possible. Sri Ramanujachari has forbidden meditation on concrete object on the basis of ancient authority. (SDG-148)


We should do our duty to uplift the mankind not minding whether they are doing their duty towards us properly. I believe that it is the highest moral which we should achieve though with some troubles and sacrifices on our part. This is a part of saintliness. (SDG-152)


Please see LIBERATION.




Meditation in due course leads us to concentration or the state of Samadhi. Thus we naturally proceed to Samadhi,which is the final step of Yoga.

Samadhi - Nirvikalpa Samadhi

You asked me about Nirvikalpa Samadhi. It is of course a yogic attainment, but it will not solve your problem. It can bring you to a state of salvation but liberation is something else, as given in `Reality at Dawn'. When you become extremely subtle(sukshma), akin to God, then only can you think yourself fit for liberation. We strive for that in our abhyas.

Suppose you attain nirvikalpa samadhi, even then kalpana remains in some form or the other. Besides, the state of inertness acquired cannot continue constantly, as we have to attend to our duties too. But suppose we do not mind them, even then the preservation of the body (one of our sacred duties) still remains; and it is indispensable too for the attainment of perfection. If the same condition prevails constantly, we cannot evidently be mindful of it. (SS-248,249)

Samadhi - Sahaj Samadhi

The real state of samadhi is that in which we remain attached with Reality pure and simple every moment, no matter if we are busy all the time with our worldly work and duties. It is known as sahaj samadhi, one of the highest attainments, and the very basis of nirvana. Its merits cannot be described in words but it can be realised by one who abides in it. It is not so easy as its name denotes. It was highly spoken of by Saint Kabir, and it is the thing worth gaining. (SS-249)

Samadhi - Samadhi Forms

There are three forms of Samadhi or the stages of concentration. The first of these is wherein a man feels lost or drowned. His senses, feelings and emotions are temporarily suspended in a way that they seem apparently dead for the time being. He resembles a man in a dead slumber, unconscious of everything. The second form is, in which a man though deeply concentrated on a point, does not feel actually drowned in it. It may be described as a state of consciousness within an unconscious state. Apparently he is not conscious of anything but still consciousness is present within, though only in a shadowy form. A man walks along road thinking deeply over some problem. He is so absorbed in it that he is unconscious of anything else nor does he see anything in the way, nor hear the sounds of voices near about. He goes on in an unconscious state of mind. But still he does not collide with a tree by the roadside, nor is he knocked down by a car coming that way. In this state of unconsciousness he unknowingly attends to these necessities and acts as occasion demands. He has no consciousness of the actions. It is consciousness in an unconscious state. In this state of mind the consciousness of other things appears to be in a sleeping state and creates little impression. The third form is the Sahaj Samadhi. This is the finest type of concentration. In this state a man is busy with his work, his mind being absorbed in it, but in the innermost core of his heart he is still settled on the real thing. With his conscious mind he is busy with the external work while at the same time his subconscious mind is busy with Divine thoughts. He is all the while in a state of Samadhi although apparently he is busy with worldly work. This is the highest form of Samadhi and little remains to be done after a man has entered this state permanently. (BWS-275,276)




The great sage Patanjali has described the method of control (samyama) in his book, which he considers as the greatest weapon possessed by a yogi. By the help of this, through spiritual power, a yogi can obtain the knowledge of everything and every condition inside his body. He can see the entire machinery working inside the body. A complete picture of any portion of the body appears within his sight. And whichever power he wishes to utilise at any place he can do so. Any matter or thing, howsoever minute, cannot remain hidden from his sight. The method of seeing is this: whichever place the Yogi wishes to have the knowledge about he takes it out through his will power and spreads its full effect in the atmosphere. Then he watches it closely in detail. In this manner he obtains a full picture of whatever he wants to see, and this takes very little time also. Of course, the seeing and understanding of its effect does take some time. (SS-386,387)


All things being subject to external influences are affected by the rays of the sun in accordance with their capacity. The heat produced by external causes begins to exhaust itself after some time and the real comfort comes only when it gets completely exhausted. Take the case of the summer season. When the effect of the external heat which reduces after some time is thoroughly removed, some comfort or ease is definitely felt and experienced. Now the time when the external heat begins to subside, yielding place for the cooler effect to settle in, or the meeting point of the two is known as Sandhi-gati and this, in the opinion of the mahatmas, is our duty to perform Sandhya and Upasana (worship). This is the time of the advent of that which is opposed to heat and it can be that alone which existed prior to the generation of heat at the time of creation and which is in close conformity with Nature, or in other words the very image of the ultimate state we have finally to arrive at. Thus the point we start from is the very point, which corresponds closely with the Destination.

Importance is also given to Sandhya at the time of noon (Tam). But in that case the power is utilized in a different way. The sun’s rays are quite direct at the time causing greater heat. Nature’s eternal heat which proceeds from the origin is also attached with it. Thus indirectly we connect ourselves with the Ultimate Power through the medium of the material heat and secure closeness to it.  This continues till the time when the heat begins to subside and we draw the fullest benefit thereof.  Now the time that follows will enable us to have a taste of the condition which comes next, helping us to acquire still further closeness. The sages have therefore advised Sandhya at noontime too. The reason is that by continuous influence the sun’s rays get connected with the plane wherefrom they have originated and which is next to the Ultimate. Since the rays of the sun are closest to the perpendicular at noon the effect brought about by them is more direct owing to the nearness. The heat which seems to be coming from the sun is in fact the heat of the particles. Thus if we meditate at noon our thought gets unconsciously attached with the Centre or the Ultimate. Putting it in a different way, I may say that in order to solve a problem we often assume the answer first. Similarly in order to solve the problem of life we assume the very real thing first, however hazy it may be to our view, because on arriving at the last phase the cognizance of the previous ones is often lost. In this way we utilize that excessive heat to our best advantage. But since the material heat at the time is also great we do not treat Sandhya at noon to be compulsory in our system. During the time that follows, the heat of the sun begins gradually to subside. In other words, we begin to advance towards coolness till we reach the point where both the heat and coolness are at par and this is the evening time which is fixed for the practice of Sandhya. It helps us to derive the full benefit of the time getting more closely attached with the coolness of the hour. As the time advances further we go on getting closer and closer to greater coolness. Finally we reach the point where we are closest to it and that is the time of dawn. The sun’s rays have their least influence at that time. It is a scientific principle upon which the division of the timings for puja and Sandhya is based in accordance with the natural effect of the time. (BWS-120,121,122)

Performing of Sandhya before sunrise is stressed upon for the reason that the external heat and other influences, which have been driven out of the body, may not creep in again by the effect of the sun which would prevent our deriving the best advantage of the time. (BWS-125)


If, however, he attempts to meditate for a while, breathlessness will follow, since he is swimming in the sphere where there is no density. At this stage they say that self is realised; but that is a wrong impression because there one knows what he is, and this is what they lay so much stress upon. What happens at the stage is that the cells of the body begin to get transformed into energy and then finally into its ultimate. There is no charm, no attraction and no anandam (in the popular sense of the word). It is a tasteless state, unchanging and constant. It can more appropriately be described as ‘sang-e-benamak' — a lump of salt stone from which saltishness has been taken away. (SS-358)


Another form of worship commonly thought to be more advanced, is to sing or recite in chorus, lines in praise of the god or goddess they worship. People assemble together in parties and at late hours in the night, sing in chorus at the top of their voice disturbing the calm atmosphere of the night. They think that they are thereby discharging a pious duty of injecting, as they say, into the ears of as many as they can, the sacred name of God. Not only this, they sometimes even make use of microphone to broadcast the sound. They are totally unmindful of the discomfort or inconvenience it might cause to persons who may possibly be in need of quiet repose after their day's tiring labour or illness. It may at the same time be offering serious disturbance to those who practise meditation in the calm hours of the night. Moreover, the practice, as generally followed today, is of no great utility in our spiritual progress and consequently no substantial gain is derived there from. The chanting of the Sankirtanists may be compared more appropriately to the groans of a sick man, which only offer him a temporary consolation but do not actually relieve him of the pain. So these chantings are of no avail to them except that they are charmed by the effect of the sweet melody, which helps to draw their thoughts for the time being to the ideal in view. Now whatever we think or contemplate, produces vibrations within. When these vibrations multiply, they create power which gushes out with the sound. The vibrations carry with them the effect of thoughts and feelings of individuals. So the pious effect of the pure minds in the company is likely to be spoiled by the evil effect of impious minds. The undesirable element must, therefore, be kept away if full advantage is to be derived from these performances. Such was the practice followed by Chaitanya Mahaprabhu who held Sankirtans (congregational chants) with the party consisting only of those thoroughly known to him for goodness and piety. The performance was, therefore, conducted behind closed doors and no outsider was allowed in. Sankirtan (congregational chant) in fact, does not offer means of preliminary advancement but is rather helpful only to some extent after sufficient advancement. It is most effective only when conducted in a congenial atmosphere overflowing with pious thoughts. It may also serve as a recreative change after serious mental practices. (BWS-184,185)

Sankirtanists - Logic



Let us now consider for a while how one makes or mars himself. The world is composed of the finest Paramanus (Sub-atomic particles) which are dense and dark, but in between there exists a faint glow also. That confirms the idea of the presence of both Purusha and Prakriti side by side. The wise and the prudent, inclined towards Divinity, take into view the brighter portion and get profited by it. On the other hand those held up by the charms for material objects get themselves linked with the darker Paramanus and go on contacting the grosser effects thereof, which get solidified by the effect of their continued thinking. Thoughts create impressions which go on growing stronger, forming coverings. They offer a fertile ground for the Mayavic effect to settle in. The effect thus cast upon the particles of the body, being thereby focussed on the membrane, is reflected upon the centre of the brain. This leads to the formation of Sanskaras which having deepened make him easily susceptible, making his mind all the more rigidly adhere to environment and association which tend to support his evil tendencies. Thus he goes on from bad to worse. At this stage, it may only be the power of the Master that can save him and help in the transformation of his darkened inner state. (SDG-3,4)

For further reading please see IMPRESSIONS.


The language of Sanskrit is said to be more natural. The reason is that it was the beginning. And, in order to converse and to understand mutually, they moved the tongue in accordance with what they felt. If you deeply ponder over the alphabet of Sanskrit you shall find the rise and fall in it in the form of natural vibration. And in that language, they have written by feeling every vibration: and they started to call it Sanskrit (Divine). Revelation has come to them in no particular language. (SS-493)


Please see LAYA.


The case of Sati  which occurred recently in the district of Sitapur has created in me some interest to ponder over it, in order to discover the state of her mind at the time. It is evident that she was inspired by the intense love which she bore for her husband, so much so that she could not bear the separation and preferred to burn herself on the funeral pyre of her deceased husband. When I compare her love for her husband with mine for my Lord, the master, I feel something like diffidence. So far as I understand it, this action of hers was actuated by an eager desire to remain close to her husband ever after. If the only purpose of a sati is to maintain a perpetual connection with her husband, I think she may well be compared to a true disciple who also likes to maintain his link with the master after he has given up his material form. Will not such a devoted disciple be at par with a sati?

Now, let us for a while consider the theory of purusha and prakriti as the positive and negative forces of Nature. A woman as a female represents prakriti or the negative while man as a male represents purusha or the positive. A disciple is absorbed in the thought of the master who is presumably the positive. For that, he must necessarily make himself negative. Taking into account the two terms mathematically, the former refers to going above the base or Zero, while the latter refers to going below. Let the present state of man be the starting point or the base. Negation, therefore, means going below or giving up, or in other words, becoming poor and destitute of all which constituted his apparent being, i.e. materiality. Will that not count as an advance towards that which is presumed to be Reality? If so, that means one proceeding towards negation gets gradually transformed as positive. This may lead one to the conclusion that a female (or a sati ) will thus be transformed into a male. In the strict spiritual sense, the positive refers to that which is devoid of the sense of masculinity. In that case it may then be parallel to feminity. But it is not that also, since feminity is linked with negation and we ourselves have become negative. Thus he is not female as well. What then? In its real sense it is neither positive nor negative but beyond both. I have tried to express it as follows:

When the drop merges with the Ocean
It becomes itself transformed as ocean.

That is the final extent of love so far as spirituality is concerned. When a man attaches himself firmly to one who is neither male nor female, he himself finally becomes like that. Now a sati 's conception of her husband as a man and her intense love for him in that capacity keeps her rigidly confined to that conception, and her approach to liberation is barred. In the same way, if a disciple does not fix his thought upon the non-positive and non-negative conception of the Guru,  he can never achieve the final goal.

I believe that a sati at her highest pitch secures control of the elements required for the composition of the human frame. This is because her thought ever remains focussed on the body and does not go beyond. But if her husband happens to be one who has secured a higher approach, she would automatically be pulled up beyond up to the level of his approach. This is my view. I do not know what the Shastras say about it. As for myself, I am fully convinced that if the guru is not himself up to the highest pitch of spiritual elevation, his disciple shall definitely remain short of the mark, unless he establishes his connection direct with the Supreme. That may perhaps be the reason why preference is given to direct love with the Supreme.

It may however be surprising to find that in spite of her meritorious love, devotion and sacrifice for her husband, a sati  -lady has no access up to liberation. The only reason in my opinion is that she naturally takes him as husband and supporter, in the capacity of a human being. On the other hand if her husband had been away from the idea of his own being, which is most rarely the case, she would automatically have gone up above that baser conception. Thus, in a way, her husband may be held responsible for her non-attainment of liberation. (SS-320,321,322,323,324)


There are several persons who did not want to test the efficacy of our Sahaj Marg system — the remodelled system of Raj Yoga because they are satisfied with what they do. Due to their habits they feel satisfaction in the worship they do out of their avowed method. They take it to be the spiritual improvement which is really not there. They take satisfaction as the mark of peace. But satisfaction relates to the senses of grosser type while peace is close to the soul. If this worship is neglected for a day they feel restless. But if the peace be there, there is no question of restlessness. (SDG-115,116)


People have developed such a state of torpidity that they are neither prone to hear nor perceive anything in this connection. They have lost sight of the true Reality which is beyond both light and darkness. This is what has been shown in the emblem of the Mission and which is in a true sense the real state of man’s perfection, from which no decline or fall is possible. This is a very delicate point of philosophy. The saints have generally called this state – of neither light nor darkness – as Satpad which is not correct, for this state is much beyond that. That is in fact the reflection of the Reality which in itself is still beyond. This may be astonishing to most of the readers but I have written this only for those who are well advanced in spirituality and who have thorough knowledge of this science. It can only be experienced in a practical way and is not to be found within the bounds of religion. It is an entirely different path. It is itself a science for which one may not be well fitted unless he develops the capacity to perceive Nature with his inner eyes. Till then he can have no approach to its fringe even, not to speak of knowing or understanding it. Religion helps one only to understand that there is something more in Nature for him to perceive. But for picking up the pearls one must oneself dive deep into the ocean. In fact, the very simplicity, purity and innocence of the Reality have become a veil to it. (BWS-124,125)

Most of the scholarly saints have tried to define the state of realisation in numerous odd ways, but to me it appears that if it can be defined it is not realisation. It is really a dumb state which is beyond expression. Feeling or observing luminosity within or without is not realisation at all. During the early period of my abhyas I often witnessed and felt luminosity. But that not being the goal, I proceeded on under the watchful support of my master from ‘Light to gray' as Dr. K. C. Varadachari rightly puts it (for our system). It is not in fact Light in the sense of luminosity that we are finally proceeding to but to that goal where there is neither darkness nor light, as the emblem of our institute indicates. What that can possibly be is beyond words. (SS-356,357)

I find people hankering after seeing the light in their heart, but that is to no purpose at all, for that light is far heavier than the real bliss one craves for. An abhyasi should not try to see the light, but to suppose that it is there. I may say that it is so much repelling to me that I try to be away from it. Light is in fact only a shadow of Reality, and not Reality itself. We have to gain true Reality, of which light is only material exposition. It is felt during the course of abhyas but we ignore it as superfluous. In fact we have finally to arrive there where there is neither light nor darkness. (SS-112)


Yet there remains one thing to be brought to light. It is that at every knot the state of identicality following the merging is not in fact the final phase of the condition at the point. This state of identicality too merges again into another finer state known as sayujyata (i.e., close conformity). When that has been attained, then alone can the knowledge gained be deemed as complete. Now this closeness or sayujyata having been attained we proceed on further for higher knowledge. (BWS-316)


Even scoldings are endured in love but, dear brother, there is a strange sweetness in those scoldings. And those scoldings can come only under intoxication of love. Such a one will never be of loose and low morals. I shall write a famous verse of Surdas which he has uttered in the love of Krishna: ‘You are getting out of the grip of my hand, thinking me to be weak; but I shall consider you really a man if you can get out of my heart'. He said this when he had fallen into a well as he was blind, and Krishnaji Maharaj had got him out. Then he had gripped the hand of Krishna saying that he would not let him go. But Krishna ran away, getting out of his grip.

All commit mistakes, and it is the nature of human beings to err. And, dear brother my master had said to me, ‘I shall forgive all the mistakes of others but not a single one of yours'. I was, no doubt, pleased that this special treatment is due to his special love. A story goes:

Majnu smeared his body with ashes and took to begging due to the separation from his beloved Laila. Laila used to distribute bread to the poor every Thursday. Her real intention was that Majnu too should come to her with his begging bowl. She would break away his bowl instead of giving him the bread. And Majnu would get intoxicated with the treatment, and would dance with ecstatic joy. The people asked him, “Friend, what a fool you are! She gives bread to all others but breaks your bowl, and you dance in mad love”. He replied: “This treatment is for me alone, and this is the specialty of her love”. (SS-440,441,442)


India has achieved political freedom but self-independence or the freedom of soul is still wanting. The main obstacle is the want of capacity for a broader vision and freethinking. The whole atmosphere is surcharged with prejudice and rivalry. The entire structure of society and culture rests on the same foundation. Sectional jealousies are the main cause of the downfall of our civilisation. There are, at present, no less than 3000 castes in India, each forming a distinct unit. These castes were originally the different guilds of workers and artisans organised in order to solve the question of division of labour. But today each guild tries to cut itself off from the rest of the community forming a separate independent unit, harbouring feelings of hatred and jealousies towards the other. The whole society is thus proceeding towards disintegration. The time is now at hand when this evil shall soon cease to exist. Nature is at work to put an end to this evil. The scythe of the time is unsparing. Let this serve as a warning to the ardent supporters and advocates of the caste prejudice. They cannot escape the consequences unless they mend in time. The will of God must have its course. (BWS-176,177)

All the religions in the world have prescribed one way or the other for the realisation of God — the Immaterial Absolute. They have also given higher ideals of life and most of the people have begun to follow them. As the time went on they began to peep into other sides as well, because the scythe of time brought about these changes in them. The environments of the living world began to attract them and the necessities of life compelled them to take the other course. Arts and crafts also developed and deities of different sorts were carved out by the artists under the name of different gods and people worshipped them. (SDG-114)


Now what sort of man should a seeker be, is the next question. He should be one who is blind to the charms of the world, is inspired with one object and one purpose, and thinking all the while of that alone which may be helpful to him in the attainment of the ideal. Such a seeker shall never fail to seek out a master worthy of the job. Such a seeker can never be led away by the flow of irrelevant thought. He remains firm on the right path holding fast to his Sadhana. He is prompted by an intense longing and always remains in search of better means to speed up his progress. His own internal light helps him a great deal on the path. This is the key to success which has been so much stressed upon by sages. In short, all that is required for sure success is intense longing, together with proper means and earnest endeavours. (SS-167,168)

In the present age there are a few who are true seekers, even of liberation, for people generally do not think the aim worthwhile in comparison with the charming attractions of material wealth and prosperity. (SS-171)

True seekers in the real sense of the word are rarely traceable, though some of them exert vigorously to create in themselves a state of mind which might seem to promise highest ascent. (SS-372)

It remains for you to play the part of a true seeker and adopt means helpful in attaining the goal. (SS-249,250)


What is the Self? It is the gross state produced by the charge of the mind. If I may be more vivid for the common understanding I can say that “self becomes the individual force with its separate entity”. If we are in the hands of a real Master, all the things necessary for `man to be called man' gradually come out of themselves. Really speaking, in our system, the methods are for the preceptors to introduce Divinity into the abhyasi who is in a sleeping state. Remembrance on the part of the abhyasi helps a lot. (SDG-54)


The most important factor in realization is self-confidence in our own capacity and power to achieve success. It is absurd to think, even for a moment, that we are in any way too weak or deficient to acquire the highest state of perfection ever attained so far even by the greatest sages of the past. (BWS-208,209)

Everyone praises men of wisdom and I too do so. At some place I have also humourously remarked that even God does not help the weak persons. And He alone is weak who lacks self-confidence. (SS-519)


Self-dissolution is the only way for securing complete success. One must go on persistently with it. Love and devotion are of course the essential features thereof. One, having dissolved one's own self, embarks upon an eternal existence, the real life worth having and the very object of life. This is attainable more easily during the life time of the master because his power remains aflow all the time during his life. After that, as they say, “It is not the calibre of every moth to burn itself in a dead flame.”(sokhtan bar shamaa kushta, are har parvana nesta). (SS-220,221)

For further reading please see PRALAYA, NEGATION.


By self-effort people sometimes do proceed up to some distant limit as well but definitely they take a very long time and the danger of being caught within the whirls persists throughout. In the same way there are numerous sub-points and at each of them the states of merging and identicality repeat themselves. (BWS-308)

What Reality can possibly be is very difficult to describe in words. For the sake of understanding we may call it as the end of all spiritual stages though it may be only the beginning of Reality. Further that too disappears and its memory also recedes to the background. Then we reach the plane where our swimming goes on infinitely. To him who might be eager to have experience of that Infinite plane, I may say that he must step into it after brushing aside all the effects of feelings.

All that I have said above may be very difficult to achieve by one's selfeffort alone. The reason is that as we go higher and higher the force of Nature becomes subtler and subtler; and the subtler the force, the more powerful it is. Hence the ascent by selfeffort becomes very difficult. At this stage the help and support of a worthy guide, who might push the abhyasi up by his own force, is absolutely essential. But still in my view in spite of being pushed up by the Master's force, the risk of slipping down again does persist, unless the Master's power is applied to support his stay there. Having given one of my associates a lift beyond the fourth stage of       Brahmanda Mandal, I once made a practical examination of things by entering into the condition myself and I found out that it required a period of a thousand years to go up to the next stage by one's selfeffort, and for further movement, five thousand! Since the spiritual stages are innumerable, the time required to traverse them is also incalculable. It is the power of Pranahuti alone that can curtail this duration and enable the course of thousands of years to be covered within the span of one life. (SDG-80,81)

I have touched on only a few essential points, and at every step I have emphasized the importance of Pranahuti or Transmission. The reason is that so far I have never come across a better or more effective way of progress. It is because the superior power of the Master combined with our own self-effort redoubles the force of progress. Besides in this way the over consciousness of self-effort remains subdued and never promotes the feeling of ahamkar or pride which often comes into the followers of grosser mechanical ways. Now since times are changing, as I have hinted at in `Efficacy of Raj Yoga', only such means as introduced by our Revered Master Mahatma Ram Chandraji shall be in vogue throughout the world. (SDG-83,84)

The purpose for which I have taken up this point is to clear the wrong impression held by certain people that it is possible for one to conduct one's spiritual training by oneself. That may be possible only to a certain limited extent, and that too when one is gifted with special capabilities. Beyond that it is quite impossible and impracticable. The only solution can therefore be to seek the help of one of the fellow beings who is really capable. (SS-196)


We practise Bhakti or devotion in order to achieve communion with the Supreme Master. We look upon Him with faith and reverence. By degrees we become so closely intimate to Him that every other object loses prominence in our eyes. This is submission to the will of the Master, or in other words, the beginning of self-surrender. It goes on developing, as our faith grows stronger. It brings us to a stationary condition stopping the oscillations of the mind. In due course we begin to feel ourselves overpowered by some great force, which drives our mind away from everything else. We become free of the unwanted activities sticking all the time to the right functioning of the organs (the Indriyas). Self-surrender is nothing but a state of complete resignation to the will of the Master, with total disregard of self. A permanent stay in this condition leads to the beginning of the state of negation. When we surrender ourselves to the great Master we begin to attract a constant flow of the highest Divine force from Him. In this state a man thinks or does only that which is his Master's will. He feels nothing in the world to be his belonging but everything as a sacred trust from the Master and he does everything, thinking it to be his Master's bidding. His will becomes completely subservient to the will of the Master. A beautiful example of surrender is presented to us by Bharata, the son of Dasharatha, when he went to the forest along with the people of Ayodhya to induce his brother Rama to return. In reply to the entreaties of the people Rama gravely replied that he would be quite willing to return to the capital provided Bharat asked him to do so. All eyes were turned towards Bharata, who was himself there to induce him to return. But he calmly replied, "It is not for me to command but only to follow."

The Bhagavad Gita, too, deals with the state of surrender. It is not an ordinary thing to be achieved easily. It begins after complete negation of all senses and faculties for which we proceed by elementary rules of devotion. We submit to our master, thinking him to be a super-human being. We love him with faith and reverence trying by all means to attract his attention and favour. For this purpose we connect our link with him in the light of the worldly relationship only for the sake of facility. We think of him as father, brother, master or beloved. The process, if taken up in right earnest, is greatly helpful to a disciple. The strong link of attraction thus established leads him to a state of devotion and surrender. (BWS-258,259)

The abhyasi meditates on the heart as I have already said, but there must be yielding attitude towards the master. If there is anything difficult in the path of righteousness, it is surrender, if taken up directly(that ensures the result). People usually surrender verbally alone by going to the temple and bowing to the idol. It is not surrender at all. Actually, it is a sort of state when one feels like a child going to the lap of his mother even if a tiger attacks him. He does not know whether his mother can save him from the tiger. The Best way of surrender which I have stated is to “Feel Dependence Upon God”. Before it as already said there must be yielding attitude to a really capable Master. By doing surrender we generally know “I am doing it”. So we proceed with the “I” which should be shaken off. In this way “Self” develops but not surrender. Surrender is really the outcome of Bhakti (Devotion) if it is done in the real sense. Real Bhakti is the inner attachment with the Being. Of course Bhakti (devotion and love) is the chief instrument and the highest type of Bhakti is that when an abhyasi “May not feel what he loves and for what he is loving”. There are such instances in the scriptures also relating to Lord Krishna. The consciousness of separate entity not only bars the spirit of surrender but sometimes produces altogether different results from those desired. If a tiger feels he is a tiger, he will pounce upon his own cubs. If a man thinks himself to be a man he will torment others like a demon. How do we know that our Surrender is complete? It is when we begin to know that the abhyasi is surrendering naturally to all humanity. When surrender is perfect the idea of surrender itself is gone, and it becomes completely natural. “To acquire naturalness should be the main care of the abhyasi”. Surrender and cooperation are twin sisters. (SDG-49,50,51)

One thing more: To effect the surrender of heart in the easiest way, only an act of will is required. But the lighter and finer the will, the more effective shall be its working. An act of will lying in the form of a seed, of an insignificant volume in the deeper cores of consciousness, shall soon develop into a full fledged tree stretching its branches all over.

Finally the adoption of the method is sure to bring in an attitude of renunciation from the very first day. A courageous start is all that is needed for the purpose. May the true seeker see the light and wake up to the call of his real Self. (SDG-138)

We have set up a tiny creation of our own, in the form of our individual material existence, having layers after layers of grossness and opacity. What is now to be done is to shatter off those layers of opacity one by one and assume the absolute state as we had at the time of creation. This is all the gist of the philosophy of our system `Sahaj Marg'. We are, so to say, to dissolve this tiny creation of our making or to unfold ourselves. 

The easiest and surest means to achieve this end is to surrender yourself to the Great Master in true sense and become a `Living Dead' yourself. This feeling of surrender if cultivated by forced and mechanical means seldom proves to be genuine. It must develop automatically within you without the   least strain or pressure upon the mind. Even if the knowledge of the fact is retained then it is not the true form of surrender. What remains to be done, when you have surrendered yourself in true sense, is, I believe, nothing. In this state you will be in close touch with Reality all the time and the current of Divine Effulgence will continue its flow to you without a break.

This is in short all that I hereby wish to bring home to your mind in order to enable you to solve your problem of life in the easiest and most efficient way in the shortest possible time. I pray for the success of you all in this respect. `Amen'. (SDG-140,141)

It is good that you like to have the darshana of the maha-purushas (saints). Better would it be to try to have the darshana of yourself alone. You say that you do not want to have `originality' instantaneously, because it might be non-durable. Well, better leave this to me alone! As a general rule the spiritual journey is covered by stages taken up one after the other. If I neglect to take into account your capacity how can I impart training to the point? Please do not be afraid. There is neither the question of leaving the earth and home, nor of any danger to life. You say that you have surrendered yourself but again you say that you doubt whether you do it fully or not. That is ambiguous. When you have surrendered, the question of doubt does not arise at all. So please give up doubting. When the thought of co-operation springs up in the abhyasi’s mind he has come up to the first state of surrender. Be bold enough to make up your mind for anything. Step in with a strong will and your success shall be sure. (SS-57,58)

The ebb and flow in the human system are definitely natural. They get reduced when your nature changes by the effect of spirituality. As for the capacity in me for reading future events, I may frankly say that I do not bother about it. But it is the Master's wish and I do get some inkling of them at times, with which we must, as a matter of human etiquette, remain satisfied. That is but an elementary principle of devotion. If we seek that which relates to our wishes, we can never claim to have surrendered in the true sense. In case of surrender, the abhyasi’s will merges into the Master's will. (SS-261,262)

The better way may be that whatever you are, you go, with all of it, towards That (Ultimate Purpose) i.e. there should remain nothing, whose face does not get turned to that side; which means that all the belongings — Physical and Spiritual — that may be there, be surrendered to Him; so that you are left with nothing in yourself, except remembrance. (SDG-41)

What one should actually do is to surrender oneself to God. The thing may seem to be difficult in the beginning but it is really the easiest. (SS-424)




In certain cases I have observed the teachers exercising their will power to stop the normal functioning of the mind during sittings, creating a temporary state of senselessness or suspension of brain. The condition, no doubt, is most attractive to a beginner, who is ignorant of reality, and he feels greatly impressed by this extraordinary display of power. In my opinion it is only a feat of jugglery practised by those who are eager to attract the largest number of disciples in order to establish their greatness as a Guru. I would call it the greatest misuse of power on the part of a spiritual teacher who has perhaps no other underlying motive than self-predominance. It is a wrong practice and greatly harmful to the spiritual advancement of an aspirant. Ideas thus suppressed or suspended, soon begin to react with greater force, spoiling the entire system. Besides, the practice creates internal heaviness and dullness of mind. One who is subject to such a practice for a long time loses sense of discrimination and his power of realization gets blunt. In course of time he gets completely spoiled and becomes quite unfit for the real spiritual training. (BWS-240,241)


People often say that they do not feel anything in respect of their inner state.  But when I ask them whether they ever tried for it or not, they only reply that they did not, since they are incapable of it. I do not agree with them.  I believe everyone has this capacity, because intelligence is sure to develop as one proceeds on with his abhyas. The fact is that they apply their developed understanding to other things but not to this one. Usually, it is diverted towards worldly things rather than towards the Divine, with the result that they go on getting more firmly attached to the world.  As a matter of fact, they do not want to make any sacrifice, nor have they any real craving for Reality.  All that they pose to be doing is merely for the sake of recreation or perhaps for satisfying their curiosity.  Even under these circumstances I feel it obligatory upon myself to help them as far as possible. (SS-370,371)

On enquiring about the condition after meditation, people often say they do not experience anything. Now, the first thing in this regard is that not experiencing some time and even not having any experience at all also remains an experience, after all. If I assert that this state of having no experience is supreme condition of spirituality, people shall certainly demand an explanation, provided that they be really deserving candidates in the sphere of this discipline.

We may take a concrete example. You come out of your home, and a thorn pricks your foot, or suppose an accident occurs, in which you suffer serious injury. In that situation, you will have much to tell about your experience. There will be lots of experience worth narration, even during extraction of the thorn or healing of the injury; but after extraction of the thorn and healing of the injury, you will only say that now you experience just nothing. On persistent enquiry, you will say at the most that there remains no trouble now. This will also be possible for you to say only in case the remembrance of the earlier condition of trouble may still remain.

This example refers to physical (bodily) trouble and relief (comfort); but human existence extends, who knows, how far beyond the body, viz., in fine and finer forms. In comparison to the state of relief/comfort, experience is more acute and manifest during the state of trouble as compared to relief/comfort; and experience, worth narration, is there also during release from trouble. But the experience which is born out of release from relief/comfort continually grows on crossing the limits of narration. Clarification of this point has started just here, in so far as the word ‘relief/comfort’ is used to indicate release from trouble, but when we need to speak of release (liberation) from relief (comfort), we have to use again the same word ‘relief/comfort’ only. This means that relief arising out of release (liberation) from trouble (calamity) also happens to be some sort of trouble (calamity) only, release from which also creates a finer or subtler type of relief (comfort) and this chain (process) continues on and on for which we have to speak of relief (release) from relief, and then release from that also etc.

When stepping beyond physical (bodily) trouble and relief (comfort) of heart, mind and soul etc., there is bound to be difficulty in experiencing and narrating the experience. (SDG-167,168,169)

Sometimes the abhyasis feel the very high states because the grace comes from above through the teacher. It also happens that the teacher, even unknowingly, transmits from very high states, and the sensitive abhyasis feel that effect. (SS-401)


When the idea of Divine Mastership is established our position turns into that of serf. Now service is the only concern of the serf. Take for example the case of Bharata. He never allowed his heart to be contaminated with anything but the esteem, regard and devoted worship of the Master. This example must be kept in view for maintaining the relationship which is the true form of devotion. This relationship can also be called love. This is the connecting link between the Master and the serf from beginning to end. (BWS-134)


Now, one on the path proceeds along, utilising all the resources at his disposal. He possesses mind and the indriyas which are to be devoted to service. Service may be taken as the stepping stone towards devotion. But it is by no means all and sufficient. Service refers to the action of the physical body including the indriyas. But there is the mind as well in the background, and the same thing must also be there in it. One might say that the actions of the body are all subject to the activity of the mind. So, when the body is engaged in service the mind must also be with it. That is not my sense; I mean that if it is actuated by the feeling of love and sympathy, the action shall be alright, otherwise it shall only be formal and associated with some selfish motive. In that case the result will be quite the reverse. Our primary motive is to develop devotion and for that service is only a means. We serve in the real sense only when our motive is sincere and honest. It carries with it a sense of duty as well as of love, the two being inseparable from each other.

There may be others who, though they do not seem to be active for the service, have in their heart tender feeling for others. That may also be good, to some extent at least, though they can be said to be walking only with one leg. I do not mean to refer to those higher souls who are firmly established in the Divine, and entertain in their heart no thought but of Him. Such souls may be rare, very rare indeed, and there remains nothing in them undone by way of duty. They, with a heart rent asunder with the intensity of love, are themselves unaware of it, and are not in a position to decide what to do or not. But after having attained that final stage they have also to revert to it, though in a somewhat different way. Their services at the time are beyond conscious knowledge, and the idea of service too seems to be out of the mind. The whole action becomes automatic and spontaneous without any conscious thought or effort. (SS-482,483)

Your very thought of service will bring men within your field of spiritual training. The thought of a spiritual man creates the atmosphere in accordance with the nature of one's thought. But we are all human beings, so we must adopt the methods that human wisdom demands, and this is our duty too. When once the tide rises it cannot be settled down, and we must try to raise the tide. I want that there must not be any advertisement, although every activity becomes its own advertisement by itself if it is not turned into the idea of service. So please try to have that turn. And we are doing the same thing.

Nature will certainly take work from you, and you have to get ready for the work soon. You shall have to work. The limitations are to be just loosened. (SS-328)

When we work, it is but natural that some hurdles are also there. Gradually they diminish. There are good people everywhere hankering for HIM. If we do service, success will surely dawn. Blessed are those who have a glimpse of Divinity, even though it may be momentary. In “Sahaj Marg” system very higher things, sometimes, come even in the lower stages. That means Nature is fomenting one with fire of devotion. (SDG-152)


Service and sacrifice are the two instruments to build up the temple of spirituality. Love is of course the foundation. Any kind of service done selflessly is helpful. Service carries with it a sense of worship, and we should be as busy with it as we are with our daily routine of life. The easiest method for it would be to think every thing one has to do as the order of God, and treat it as one's duty. We must remember that every thing we have in this world has come down to us from God. Our fellow beings are also His creation. He is the Master of every thing and we are all His children, no matter if a few of them are specially entrusted to our charge. In this way we shall be relieved of the feelings of undue attachment. If this feeling becomes deep-rooted, one will be serving them with a sense of duty and at the same time be remembering the Great Master as well. This will finally develop into the habit of constant remembrance. (SS-128,129)


Few persons seem to realise that service to the Mission, besides being a part of every abhyasi’s duty, is also highly beneficial to them spiritually. Moreover that which must be an objective of the abhyasi may also be pleasing to the master. But what is to be done when people do not take this most common place factor into account? Unfortunately there may be a few who might even get annoyed if they come across anything disagreeable to their taste and liking, even though that might be fair and proper. (SS-64)

I rejoice to find that the thought of serving the Mission is gathering prominence in your heart. The very thought will eventually serve to augment your spiritual progress. If you only think of a river, your heart will begin to feel its refreshing coolness. (SS-89)


Please see AJAPA.




The shastras may be of value to those who aspire for the realisation God or attain the bliss of paradise and the joyful company of the houris (celestial damsels). Since I had no such aspirations they were not of much avail to me. Besides, though the shastras deal with topics related with the Divine, and for that reason great importance is attached to them, there is also admittedly a good deal of ambiguity in them for the safeguard of which the sage Manu has laid down in clear terms that whatever is not appealing to reason in the Vedas should not be accepted and followed. Regarding their spiritual merit I can safely say that since they deal with elementary rules and principles, they are really meant for the beginners of spirituality. If you take into account any of its srutis you will find that it relates to the necessary requisites of the elementary stage. They may however be studied for the sake of theoretical knowledge to make one a learned pundit or a philosopher, but their utility in the practical field is not of much account.

In fact the sphere of spirituality begins from the point when one has reached the shores of the Infinite ocean. Whatever seems to be there before that point may be deemed to be a mere reflection of spirituality. All the srutis positively relate to conditions below that level. Besides they are for the most part influenced by the effect of environment and the geographical conditions of the places where they were composed. For example if any of the shastras had been written in the polar region, surely there would have been no insistence on daily bath or restriction on meat diet. As a matter of fact they offer general rules of conduct and discipline, based on the personal experiences of the Rishis who composed them, in close collaboration with the environment and conditions of the place. (SS-253,254,255)

Shastras go into contradiction of each other, but they are of value to us since they offer a chance to think upon and arrive at a solution. They have another merit besides. It is that they offer means and methods for spiritual advancement for men of every taste, mentality and standard of mind. (SS-539)




One must go on reducing the activities, shaking off all superfluities that have entered into his being, for the purpose of shattering his individual network and assuming the purest state one has finally to acquire.  This is possible only when he associates himself with one who, having shattered his own network, has had enough swimming in the Infinite. (BWS-153)

For the attainment of that highest point it is necessary to shatter the limitations which impede our progress on the path. If the ideal is firmly established in the mind, every unwanted thing will lose its charm and one would be relieved from its entanglements. (SS-382)






Please see ADI-GURU.


When the idea of betterment is there, this is the sure sign of improvement. (SDG-124)

There are three signs which indicate that we are nearing the goal. They are Divine action, Divine wisdom and Divine thoughts. Try to develop these in yourself. (SS-250)

I am glad that you are eager to reach the stage of vairagya you will attain it without doubt, but only when you are sufficiently cleaned; and it depends upon you as well, for which you are advised the evening practice. I feel you are improving spiritually, for which I give you a hint to understand. You must be feeling lightness, though only a little, which is a sign that complexities are melting away gradually and the spiritual force is flowing into you. Try to feel it and inform me accordingly. (SS-140)


I often receive complaints from some of my associates that they are having tension and I should help them in removing this tension. They forget that when tension is caused, de-tension goes. When the tension goes, de-tension is there which is not so heavy but still it is something. When both are gone, that can be called the stage of silence or the partial vacuum. Of course, there is no total vacuum, but we want to have as much as is possible. Total vacuum is God alone. When we merge in Divinity, the state of vacuum begins to dissolve itself; it comes to the Nearest. Silence is a part of a few grains of Spirituality and not the Reality itself. For explaining it, I can only say that silence is nearer to God. That means Silence is itself the seat on which silence stands. There are many worms outside, which our naked eye cannot see, but they are there. So, silence is there in abstract form, even though we may not be able to see it. It can be seen by constant practice, which `Sahaj Marg' provides. Our prayer, in this regard is also very important. By the prayer we go from outside noise to outside Silence. By cleaning, we go from outside silence to inside silence. By prayer, we come nearer to our goal because we come in contact with the Being. The same thing gives you nectar if methodically done and the same proves harmful if it is not methodical. Proper method has been prescribed with complete clarity in `Sahaj Marg' system. (SDG-66,67)

When we think of the goal, its longing brings the distance in view, because we have become used to such sort of thinking. In the beginning we enter what is behind the matter, and we touch only the ground and not the Reality. The echo of voice diminishes when it travels a long distance, and then there is silence all around. I believe that this is a clue to remind us that we can get into the better state, if we enter into the life, from which silence starts. When we dive deep then we bring pearls out of it. The wisdom of man is that he should make the unfavourable things favourable. In other words, we should try to succeed in converting the whole of the material force into spirituality: and it so happens in Sahaj Marg system, if we get a competent Master. All the fibres of our being become spiritualised, and Reality begins to radiate. I am preparing such souls that they may have the full benefit of my services. (SDG-162)


We have a simple method based on the process of yogic transmission, which helps the abhyasi a good deal on the path. Its efficacy can be known only if one does it for some time. We apply the simple method because we have to gain a simple thing. If this idea is rooted deep in the heart, it is sure to bear fruit soon. (SS-250)


Simplicity is the very essence of Nature.  It is the reflection of that which existed in the Absolute in a latent state.  It promotes growth.  It can be aptly described as the quintessence of the Ultimate.  This is in fact the life-substance of Nature.  Activity starts from this point which is verily the very Origin. (BWS-148)

After dealing with the subject, my humble request to you, the reader, is that, you should try to re-own the latent power which is the very quintessence of Nature by breaking up the network interwoven by yourself. Taking up for the ideal the simplicity of Nature, which is before everybody’s view, you should set to work for the attainment of the Goal in a way that all senses having merged in, may become synonymous with that remains after the fading away of the previous impressions.  Then alone can you think of yourself as diverted towards Him in the true sense. The only method can be one that I have described above. (BWS-153)

Lastly, I may add that if you thirst for Realisation try to be as simple as Nature herself and adopt similar means, just as you adopt childish ways to please the baby whom you wish to fondle. (SS-30)




How beautifully a poet has put it:

“When His mercy reached the Sinners
Those who were not sinners were affronted”.

"Gunahgaron ko pucchajo uski rahamat ne
Bahut khafif huve jo gunahagar na the."

To think oneself a sinner is a mark of humility. But this idea is Islamic. Probably this has not been said in our religion. There is indeed a matter of courtesy in this. When we think ourselves to be sinners our heart begins to drag His mercy, and we will be amply benefitted in this condition when we totally depend upon His mercy. It is a part of surrender. When we proceed towards a great thing we begin to feel our littleness, so much so that we will be looking towards His mercy and we will be a non-entity. It means that we create a vacuum for His mercy. This is about Reality, which the seeker alone can know. (SS-301,302)






Please see WRONG MAKING.


The problem before us is not to find out a solution to our present life but for all lives that we may henceforth have in the wider sense, it covers the entire existence of soul in various forms, gross or subtle, at different times till the time of mahapralaya (Final dissolution). (SS-349)


The existence of soul can be traced out as far back as to the time of creation when the soul existed in its naked form as a separate entity. From that primary state of existence of the soul in its most subtle form we marched on to grosser and grosser forms of existence. These may be expressed as coverings round the soul. The earliest coverings were of the finest nature and with them we existed in our homeland, the Realm of God. The additions of more and more coverings of ego continued and subsequently Manas (psyche), Chit (conscious-ness), Buddhi (intellect) and Ahankar (ego) in cruder forms began to contribute to our grossness. In due course Samskaras (impressions) began to be formed which brought about their resultant effects. Virtue and vice made their appearances. Slowly our existence assumed the densest form. The effect of Samskaras is the commencement of feelings of comforts, miseries, joys and sorrows. Our likings for joys and comforts and our disliking for sorrows and miseries have created further complications. We generally find ourselves surrounded with pain and misery and we think that deliverance from them is our main goal. This is a very narrow view of the problem. (BWS-188,189)

Man's soul possessed Consciousness. This consciousness was the direct result of the Divine will which led to formation of things. The result of our will was that by the application of our thought-power we made the things we had brought with us. Thus all that we had around us was that which was opposed to the real nature of the soul. Peace is the characteristic of the soul while unrest, the opposite of peace, is that of the body. But we ourselves were the doers of all this and this was our own work. Now the outburst which resulted from these actions and counteractions appeared to us in the form of sufferings and miseries. If we somehow cease supplying them with power, they will begin to wither away like unwatered plants. This can become possible only when we divert our thought, which is associated with body-consciousness, towards the soul. The things which, through our wrong-doings, have assumed the form of miseries and afflictions will begin to wither away, or shall be over-influenced by the effect of superior consciousness. They shall in course of time be entirely cleared and their outbursts shall also cease. Man will then be in a state of soul-consciousness which was originally enlivened by the effect of Divine will. (SS-418,419)


At lower stages in Sahaj Marg one often does feel a sort of absorption, similar in a way to that of slight intoxication, but it is definitely different from the state of torpidity mentioned above. This condition may more appropriately be expressed as a blissful state of calmness, unstrained by the weighty effect of the senses which the abhyasi feels himself completely dissociated from. This may however be denoted as the soul-dance which is a high type of dance. When a dancer gets completely absorbed in the dance, it comes at par with the dance of Lord Krishna, which possessed the merit of driving the onlookers into a state of ecstasy. But this type of dance is now quite unknown and obsolete. The ancient books also do not make any reference to it in clear terms. The Tandava dance of Siva, though not exactly the same, was much akin to it, but it was of a grosser type. (SS-186,187)


Please see KNOT – FIFTH.


Well, before creation there was only ‘space' all over. The being of God was a later development and it took some time for its appearance. We see space as endless and eternal, so we conclude God as well to be eternal. Time followed after God had come into being. Thus space served as a mother for the creation of God, and time was the negative state of it. Everything must thus have its end in endlessness. Motion was also there in everything, however dim or invisible it might be. One might as well question, ‘Who created space then?' The only possible answer can be that the need for the creation of God and of the universe came to be the cause of the existence of space. It is and shall ever be, and is therefore eternal. Why not then worship space instead? There is definitely a hint about it in the Rig Veda, but the mystery remains unsolved for want of precise clarification. If one develops within himself the state of akasa, he has then reached the highest point which corresponds to the final state of negation which everyone must duly aspire for. The solution is no doubt wonderful and at the same time perfectly correct too. Akasa or space is the Absolute. It is not composed of particles nor is there any action in it. It is perfectly pure and unalloyed. It is of course very difficult to bring it home to the minds of everyone. The theory may not correspond with the easy chair philosophy of the West. It may fairly be treated as a fresh supplement to the Vedas.

Akasa is space while avakasa is time both widely different from each other. Time, the creation of space, may be taken as the grosser state of akasa. As a matter of fact the universe is the manifestation of time or avakasa, and God that of akasa or space. The inner circle led to the creation of God and the outer one to the creation of the universe. The intervening portion is the Duration. If the outer covering gets dissolved, along with the intermediary portion, as it happens at the time of Maha Pralaya, only akasa or space remains. That is to say that the identity transforms into akasa, or in other words the Identity itself is akasa. (SS-455,456,457)

For further reading please see TIME.


The popular belief that God can be sought for only in the midst of the forest, as if He is but a forest dweller, is vain and absurd. I believe He can better be sought for in the depth of one's own heart. But for that purpose the spirit of the Spartans who would return from the battlefield only with the shield or on the shield, is necessary. (SS-530,531)


Almost the whole world believes that, at times when the world has gone down into utter degradation, special personalities in the form of saints, prophets, avatars or incarnations come down to the earth to free it from the evil influence caused by the misdirected trend of the human mind. Thus Nature's work can be accomplished only through the medium of some super-human personality appearing in human form, because he is in possession of the mind which is the only instrument to bring things into action. But the mind he possesses is in its absolute state, almost akin to the Divine Power in the form of kshobh. (SS-479,480)

Nature now requires change — a thorough overhauling — and for this purpose, I may assure you, a special personality has already come into existence and has been at work for about two and a half years.The great sages of today with highest standing in spirituality, little known to the world in general, are working under his directions. Still more individuals are being prepared for the task ahead. Those who have eyes and vision may see and realize his working and its effect. The task ahead is of a very important nature, and change will be the ultimate result. Time he may take, but the result is inevitable, after which the world will shine forth in its true colour. The time is soon at hand when the various forces of Nature, under his command, will set to work under his guidance after he has prepared the field for it. They are waiting for the task. Such a personality gets power direct to keep the machinery of Nature in proper working order. Saints with clairvoyant vision of the highest type in spiritual phase (yogaja) who have got the capacity to intercommune with the liberated souls, well developed, can justify these facts by directly communing with him or reading the Nature. Others will see the results in material form in due course. (BWS-70,71)

To tell you the truth the Personality who has now come down for the Change is the only person throughout the universe. He can appear in the sun and the moon, in astral form, at any time he likes. He picks up work for the worlds other than our own. If you just develop your vision you will find such a personality stretching himself throughout the Godly empire, although having his physical body at one place only. People may take it to be mere fancy or an imaginary drama. But we differ widely from them. He is playing the part of Nature in true sense. (BWS-90,91)

Such a personality, as described previously, is neither friend nor foe to anybody. He is all along balanced in his ways and never loses equilibrium. If perchance he does so even for a moment, atmospheric disorder and gloominess will be the result. If it continues for some time the shadowy hearts of the people will collapse. Activities, at this stage, are all gone and actions become automatic. But if activities remain as they are, the solution of life is not arrived at. (BWS-101,102)

One who reaches there controls the universe according to as he is directed. The directions come from the Absolute Base. I would have revealed here how directions proceed from the Absolute Base, but I do not, as it is likely to be misunderstood unless that sort of understanding (anubhava) is acquired. Special powers are allotted to him and he begins to work with them. He feels the wave of Godly work and sets himself to it accordingly. Every order of God passes through him. He catches and reads everything in Nature. Everything remains vivid to his eye. Oneness is predominant. He feels everywhere the same, in and out. He cannot judge a stone, a man or a plant in the solidity of forms, as they are. Limitations end here. This is the final goal, and the problem of life is thoroughly solved. No worship or meditation is required here. The various powers of nature are at his command and he takes work from them. They obey him. There shall be one and only one such Personality in the whole of the universe at a time. When the time of mahapralaya comes such a one, then in existence, will work in conjunction with the liberated soul specially deputed for the purpose of dissolving the creation. The above-mentioned liberated soul shall be nearer the Centre than the other ones. The landing place of liberated souls is shown in diagram No.6. {shown on Page 80, BWS}. (BWS-78,79,80)

There is every hope for the betterment of India and the world at large. The Personality working for the change of the world has almost finished his work. It is coming very slowly to the earth in material form because if it is brought into full swing, the Personality may have to depart immediately as his work will be over. (SS-122)

I have often met the heads of various sansthas, and to my greatest surprise and sorrow I have found not only transmission sadly missing everywhere but also that to most of them it was quite a stranger. Swami Vivekananda had that capacity but such personalities are always rare. Personalities like my revered master are not accidentally born. They come down only when the world waits for them in eager expectation. Such higher personalities or incarnations come down in material form to remodel the ways and methods of upasana in accordance with the need of the time. So was the case with Lord Krishna, who was a great master of his time. (SS-137,138)


As for myself I may say that whenever I am on with my spiritual work, I never feel doubtful of success in the least. For that reason I never had to face disappointment in my entire spiritual career. An unflinching will was the secret of it. I want you all to develop that sort of unfailing will, and you can very easily do that. (SS-51)

For further reading please see FINAL STATE.


When a child begins to wonder, really the process of thinking starts and he gets food for its expression by the parents. When the thoughts are accumulated and develop force, they become a working machinery for their play. This goes on for a certain time till he begins to speak. Now language for expression is there and the child himself brings out the language for his expression. The centre really speaking, is in the brain and it functions according to the suggestions already laid. Now different sorts of suggestions of the parents and sometime after, of his own, become the treasure house for different off-shoots. This centre, according to its fulfilment, makes different sorts of channels. In other words, it becomes like a spider's web, with its centre in the middle. By the magnitude of the power, the channels are not only formed but they become thicker and thicker. In other words, the child is caught in this web. The lack of harmony cannot be remedied unless the material force introduced into the system by the help of the suggestions be drawn out. (SDG-44)


“We are all brethren connected intellectually, morally and spiritually — the main goal of human life. This and that have gone now. There remains the purity alone in all His work and environment which weaves the spiritual destiny of the persons with the Ultimate.”(SDG-132)


As the world is transient everyone has to depart sooner or later, but some go without any load and some go with load. Most of the people depart leaving wealth behind; and because of this alone their memory remains fresh in the minds of their heirs. But the earning of the spiritually perfect man is something else. Unpossessed, he goes possessed. I mean by unpossessed that the search of the possessed by becoming unpossessed is the search of the One by becoming alone. He has no concern with comforts, luxuries, successes and pleasures of the world. He is liberated from its bondage in his life time itself. And by possessed what I mean is that he takes along with him bread for the way, that is, the real essence of his spiritual earnings. He leaves his spiritual earnings to his spiritual inheritors just like the householder; and each receives the quantity in proportion to his capacity, while the remaining is swallowed by the descendent. And this reaches to initiated members only, because legally the spiritual offspring alone deserve it. Some part, of course, reaches those also who have attained ‘laya-avastha', and this is right too. In spirituality the share goes to the really deserving, and that is why I have repeatedly written exhorting abhyasis to become deserving of that thing; and for that two things are required: Love and Obedience. And both these things are interdependent. (SS-210,211)


If we try to force our passage upwards through the medium of the current which has brought us down, it would be a very hard job for the abhyasi. We therefore take up a different course, proceeding first side ways to point number 2 and then to points number 3, 4, and 5 successively. In this way, we utilise the sub-powers lying at the points and become stronger for the enterprise. (SS-475,476)

For further reading please see STAGES OF PROGRESS, SPIRITUAL SPHERES.


Everywhere I find the people poor in spirituality. All of us should try to make up the deficiency. In spite of our labour, the flower is still in the bud. It is not that we are lacking in our efforts, but people are not co-operating as they should. Power we have got, but the welcoming attitude is not there. It will also grow in course of time. When sound of the Mission resounds, it falls almost everywhere, and produces its effects sooner or later. So our efforts never go in vain. If drops continually fall, river is the result.

We should have good heart for all human beings. Then the Power will run to them automatically. I think this is the first step of spiritual regeneration. The edifice of spirituality is to be erected on this foundation. When you have a mind to do the work for the good of humanity, you will naturally get it. But our duty is to educate the minds of the people so that they may take the right step. If you do something good to humanity, it is not desire but duty. I have got such a broad heart given by the Master that I want to cover all humanity. The helping hand of my Master is at back. (SDG-106,107)

I have developed a liking for service to others, and so, I always seek the better means for the service of those who are beaten by the whip of thoughts and actions, which cause uneasiness and tension. If poison is there, nectar is also there. When we stand facing the sun, we get light and when we stand with our backs towards the sun, we get darkness. That means, we produce both darkness and light by our own actions. When we feel ourselves to be doer, difficulty comes in the way. Of course thistles and thorns also bear beautiful flowers, which please the eye and fill the heart with joy. Even so, in case, God is the flower of His own tree, we enjoy God and not the tree to that extent. There are drains and gutters in the house. They are made use of and not demolished. You try to improve them and try to modernise them but do not dilapidate them altogether. On the other hand, good men are there, and they may not care for spirituality much. If they get the fragrance, which comes in the wake of spiritual regeneration, they will rise towards their transformation very soon. But we should give our due consideration and try to improve the lot of the unvirtuous also, who may feel the thirst for the Real and develop yielding attitude to the Master. (SDG-157,158)


The knowledge of the Divine is a science. The power of Nature which flows from the original repository (in the form of knots) has the capacity of both creation and destruction. The sages of India always utilised the power of creation for the reformation of humanity. The power of destruction which exists in abundance is also so strong that even an atom bomb is no match for it. This power too is being utilised at present for setting up a new world in place of the present one. Spiritual renaissance has already commenced, and India shall again lead the world, no matter how long a time it may take. (SDG-84)


I have tried to express it by the diagram. The concentric circles drawn round the centre 'C', roughly denote the different spiritual spheres we come across during our progress. Beginning our march from the outermost circle we proceed towards the centre crossing each circle to acquire the next stage. It is a very vast expanse. If I speak of liberation, people will think it to be a very far-off thing, which can be achieved by persistent efforts for a number of lives. In the diagram the state of liberation lies between the 2nd and 3rd circles. The various conditions we have to pass through in order to secure liberation are all acquired within about a circle and half. This may help the reader to form a rough idea of what still remains to be achieved after we have reached the point of liberation which really, as commonly believed, is not an ordinary achievement. After achieving this state {of liberation} we go on further crossing other circles till we cross the fifth one. This is the stage of Avyakta Gati (undifferentiated state). At this stage a man is totally free from the bounds of Maya. Very few of the sages of the past could reach up to this position. Raja Janak was one of those who could secure his approach to this state. His achievements were considered to be so great that even the prominent Rishis (sages) of the time used to send their sons and disciples to him for training. The region of Heart as described in my book Efficacy of Raja Yoga is now crossed and now we enter the mind region, after crossing the fifth circle.The eleven circles after this depict the various stages of egoism. The condition there is more subtler and grows finer still as we march on through the region. By the time we reach the 16th circle we are almost free from egoism. The condition at the stage is almost inconceivable and has rarely been attained by even the greatest of the sages. As far as my vision goes I find among the ancient sages none except Kabir who could have secured his approach up to the stage (i.e., the 16th circle). What remains when we have crossed this circle is a mere identity which is still in a gross form. We now enter the Central Region. There, too, you will find seven rings of something. I may call it light for the sake of expression, which we cross during our march onwards. The form of dense identity as I have called it, grows finer and subtler to the last possible limit. We have now secured a position, which is near most to the Centre, and it is the highest possible approach of man. There we are in close harmony with the very Real condition. Complete merging with the Centre is, however, not possible, so as to maintain a nominal difference between God and soul. Such is the extent of human achievement, which a man should fix his eyes upon from the very beginning, if he wants to make the greatest progress on the path of realization. Very few among the saints and yogis of the world had ever had any conception of it. Their farthest approach in most cases has been up to the 2nd or the 3rd circle at the utmost, and it is unfortunate that even at this preliminary stage they sometimes considered their achievements to be very great. I have given all this only to enable people to judge those so-called great Doctors of Divinity who are said to have attained perfection and are generally accepted as such by the ignorant masses who judge their worth only by their outward form or elegance. (BWS-192,193,194)

For further reading please see CIRCLES.


People have no faith in God, and I have no faith in my health. Having no faith in one's health is the sign of weakness, and having no faith in God is the sign of spiritual suicide. (SS-300)


Throughout my spiritual life I could never even for a moment imagine that the vast spiritual treasure possessed by my master was not mine in any sense, exactly like a child who always thinks of his father's wealth to be his own. I do possess it in the fullest degree, and at the same time I am never miserly in bestowing it upon others associated with me. But the difficulty arises when one does not try to own it for himself. (SS-205,206)


Spirituality has taken a different trend in this age of materialism. Experimental value always precedes the actual thing. At present the real test of a saint is not his real internal condition but his outward appearance. The old ways of spiritual training have been set aside, because the experiments of the inner states are rarely available. Therefore, it now becomes essential to explain first to the readers the proper ways of life to be adopted. Hence arises the necessity for writing something from which the readers may deduce the real grounds on which the whole structure of training stands. My books are written on the basis of my own experience in the line. I have dealt only with fundamental things, avoiding unnecessary comments, but what is given therein corresponds with the right proportion of the work I have undertaken. (SS-90,91)

Spirituality is in fact such a superfine state of mind that every other thing will seem to be heavier or grosser in comparison to it. The delicate feeling caused on the senses by the sweet smell of a rose is far heavier. I may express it as a state of perfect tranquility and moderation, in complete harmony with nature. In this state of mind all senses and faculties are so to say, in a sleeping(or dormant) state. Their working becomes automatic, bearing no impression upon the mind. Perfect peace is one of its high stages, although the real thing is still onwards, when even the consciousness of peace fails. For the consciousness of peace, too, causes some weight upon the mind, though it is very insignificant. When we are really quite unconscious of the very presence of peace, we are in true sense free from the impression or the weight of the feeling. The condition at this stage is peculiar. It is really neither Anandam(Bliss) nor otherwise. Words fail to express thereal condition of this stage. Such is the condition we have finally to achieve for which he and he alone can be capable Guru, who is permanently abiding in the condition described above, and has the power and capacity to transmit by his will force the spiritual state into the heart of the Abhyasi and to remove complexities and obstructions there from. None below this level is fit to impart spiritual training to others. (BWS-222,223)

Real spirituality lies in actually becoming colourless, odourless and tasteless, because God has got none of these. In our system, it is endeavoured to take one up to Reality. If any colour remains, there can be no purity at all. You know all these things. (SS-521)

Spirituality is a very easy thing, and its achievement does not take much time. One should only increase faith and devotion. And devotion is generated by remembering again and again. (SS-304)

Spirituality ends in Divinity, and Divinity ends in its Real Essence. Man after liberation gains nearness to God; and enters into a sphere where even Silence is silent. Liberation in body is also a chapter in spirituality. Material science cannot explain further after matter is left out. Spirituality is a sort of feeling or consciousness of the Highest. It is the doorway to enter into Divinity pure and simple i.e. the Highest Evenness all along. In comparison to Reality, we are but a drop in the ocean of Almighty and somehow we should try to become a river from the drop. (SDG-156,157)

There is a vast difference between the spirituality of the Hindus and that of the Muslim Sufis; that of the Sufis is an amalgam of spirituality and matter, while that of the Hindus is nearest to the Real. (SS-540)


We do not properly understand what effect our activities in the world produce upon the atmosphere of the Godly region. When joined with the inner feelings of the heart our activities create impressions in the cosmos, and they affect the human mind. They grow more and more powerful by the action of the cosmic energy; and the hearts of the people, when hit by them, take in their effect and begin to produce thoughts and more thoughts. In this way we have been spoiling the cosmos ever since our birth. That is the reason why we are never without a thought even for a moment. (SS-127)


Please see AVATARS.


I am quite willing to help every sincere seeker of God Realisation towards attaining the state of Divinisation. (SDG-17)

Here I can help to the best of my capability but then it is your own effort that will count the most. May you be bold enough to make these efforts sincerely and seriously. This is my prayer for all of you. (SDG-69)

May His grace guide us all to reach the cherished destination and fulfill the hopes of mankind! Amen. (SDG-38)

May the Master's blessings, descend on earth and Sahaj Marg lead one and all from despair and bondage to real peace and freedom. AMEN. (SDG-107)

I wish and pray that all of you, rather the whole of humanity may have the tasteless taste of the Reality and that also at the earliest, but for that you will have to strive hard. May He give you the strength to do it. (SDG-154)

As in duty bound, I wish that you all see the Light of the day. (SDG-120)

I earnestly pray that all of us, leaving our prejudices, may come to the path of righteousness which promises Liberation. (SDG-148)

I close with a prayer for the inner awakening of all living beings to the Real life. Amen. (SDG-138)

For further reading please see BURNING FLAME, RESTLESSNESS.


We proceed with meditation on the heart thinking of the Divine Light within, and by so doing we gradually begin to rise or to express it better, to dive deep into the inner consciousness, with the result that an abhyasi begins to feel expansIon, this being the first phase. That means we have sown the seed of Infinity, or in other words we have revived the thing which had slipped from our view.

Now the second phase opens to view. A man feels the presence of God in every animate object. The third thing we feel is the changing feature of this very thing. This thing is changed and one feels everything as from God, and as His manifestation. The fourth phase brings in the state of negation which ultimately we are to have. We find uniformity in every atom, and in all objects. Everybody passes through these lines if the method is correct and the guide is perfect. As we proceed on to the next region these things are rarefied, till we reach the Brahmanda Mandal. There too these things go on, but they are discernible in finer colours. If the teacher is not perfect there can be the danger of getting absorbed in the powers which are not concerned with spirituality. The work of the teacher goes on and on to the final limit. I have discussed about the work of the abhyasi and that of the Master, not touching the technique of the system which the Master adopts for the higher approach of mankind, the centres of the heart through which the guide works, and the method adopted to regulate the mind and the senses. (SDG- 59,60)

We start by meditation on the heart, which is the nucleus in the human body. The changes are felt when the yatra, journey is started. That, what these changes and experiences are, have been already given in the book “Towards Infinity”, so I need not mention here. There are only four conditions felt in each one of the centres. They are verified as we proceed further in the region, and they continue till we reach the final stage of Being. When the yatra of all the centres of Pind Pradesh, microcosm is over, we reach Brahmanda Mandal. This is cosmic region, called macrocosm. All the powers of Nature are at work, and we try to absorb in them. It is a very big region, no doubt, but vaster are the regions coming after. Every point is the continent itself and the beauty of it is more felt, when we begin to traverse that part. Afterwards we enter into the Parabrahmanda Mandal, then Prapanna, where we feel the utmost devotion, and the greatness of God. After it comes Prabhu where we feel our share in the creation. Then comes Prapanna Prabhu where both things are there in rarefied form. Afterwards there are 64 points which are all my discoveries. Man becomes potentialised when he crosses all these points with yatra. After crossing all these points we get tidings to enter into the Central Region. This is the purely realm of God. There are 7 Rings of Splendour as I have discovered. If we get somehow the Master of the highest calibre, then we proceed further on to cross all the rings.

The work is not yet over. After crossing all the Rings of Splendour, the abhyasi begins to feel expansion throughout the universe. Then comes the stage of Divine knowledge. Afterwards we feel the vision of the absolute. In the end starts Layavastha in Brahm, at this state the problem of life is thoroughly solved. And this is the last run of all our spiritual activities, — but the thing never ends. We begin to start swimming in the Infinite in order to complete the chain, I must add that during our march to Reality, of course at a higher point, the atoms of the body, begin to convert themselves into energy, and then energy into its absolute. The whole of the system is thoroughly divinised. And a man becomes dynamic. (SDG-99,110)

The following four conditions, in order, are felt at the first point, the heart:

1. A peculiar state, awakening within the mind a Consciousness of the Divine force, pervading all over.

2. A Divine state prevailing everywhere, and everything absorbed in its remembrance.

3. Neither feeling of the Divine force nor that of remembrance, but only a feeling of negation.

4. Everything gone. No impression upon the heart, not even that of existence.

These four conditions are experienced everywhere and at every point. Under the Sahaj Marg system of spiritual training every one passes through them, though perhaps only the sensitive ones among them might be able to feel those conditions in their minutest details. These go on getting rarefied as we proceed on through the various sub-centres from the lowest to the highest. (SS-365,366)

For further reading please see PIND DESH, REGIONS.


A sage having fully entered into the state of Unity retraces his steps towards diversity. In other words when complete mergence in the state of Unity has been achieved there remains nothing in one to be negated. A reversion therefore comes in, just as it is in the case of the Centre, which includes within its sphere the state of existence which subsequently develops in form and shape. That means that for the real state of merging the expression ‘merging in Unity' is inappropriate, for then there remains not even Unity. The most appropriate expression for that would be, ‘It is as it is'. But at that stage there is no anandam, no charm, not even bliss. It is a condition of Statelessness. One pulled up to this stage might feel himself undone since he might be feeling neither interest, nor joy, nor even anandam. That is in fact the real anandam which one might aspire for. But then one might say that this does not agree with the description given in the Shastras (as the store-house of ananda). But that is only a misconception, for the real anandam is not the thing that can in any way be associated with the feeling of joy or happiness. Now, if one is brought up to it without undergoing the conditions at intermediary stages, he will neither have confidence nor command. (SS-350,351)

When the ultimate state of Being is in view, it is but natural that by constantly looking at it one may finally close the vision altogether by the effect of the magnetic force radiating from it, and statelessness the basic property of the Real may begin to settle down. (SS-308,309)


We must march on the path of realization like a brave soldier with full faith and confidence, not minding the difficulties or reverses. Dejections and disappointments weaken our will and shatter our firmness. (BWS-209)

Be firm like a rock and success is sure to dawn by itself. Indecisive attitude leads to half hearted efforts and generally results in mere partial success or more often in failure. (SS-349)

A steadfast seeker can never be led away by the flow of irrelevant thought. (SS-500)


I also desire that there should be no weakness of character among the abhyasis of our Mission; but what use is it that I desire it so! People are defective in the oneness with all. They do not wish to do anything themselves. They wish that I alone should do all that is necessary for achieving their uplift through the use of my inner powers – I should give them the desire to engage in meditation practice, get them to do their daily practice, give them improvement, progress and promotion and get them interested in all this activity through my own powers so that they do not have to do anything themselves. They do not wish to make the slightest change in any detail of their life or habits, nor do any type of practice etc., that has been taught to them. But when any defect is found in any of them or when any disorder arises in the matter of the spiritual progress of any of them, the responsibility and the blame, all are mine! I experience another difficulty too. Even without the cooperation of the people, my sympathies are with them and I am always interested to help them. Therefore on their expressed request, I become ready to do everything for them even when the request is made only as a mere formality born of bare regard for me. What else can I do when it is my intense desire to pour all my spirituality in them in larger and larger ladlefuls, irrespective of whether they are ready to accept and absorb it or not? When I look into them to see how much more feed I have to put in, my senses fly away and I wish that I could dissolve it all and give to them to drink up. But even of persons capable of drinking it up, only one or two can be found. This is my fortune, my lot – in life! My intense desire is that everyone’s work should be completed successfully. Effort of anyone never goes waste, but it seems to be very difficult for anyone to do any effort. All this being told they do not ’get’ it. Lakhs of rebirths have gone by without achieving their return to their homeland; and the sorrow that even now, its necessity does not show itself in them. It does not occur to me what I can or should do, when no one desires even to start moving.

My heart is filled to the brim with love for my associates. Whatever service I am able to render to them, all that does not give me satisfaction. My heart is ever intent and keen to ensure that the largest part of them should achieve atleast my own spiritual condition in the shortest possible period of time. In order to expedite this and to ensure the message reaching the largest number quickly and in good measure, I appointed a large number of preceptors to do the job of awakening the public so that their work can be done, and their character, conduct and behaviour can be remodelled and straitened out.

In the beginning, in ancient India, this system was kept in close preserve, without publicity. In consequence, in times past Rishis just imparted it to a few of their own disciples. Among them, some could not even impart it. Changing times and conditions had their effect. Gradually the method got lost. The Truth vanished and all its opposites were born. Ideas of differences of greatness and smallness were born and people began to be satisfied with microscopic successes, in the belief that the success was complete. The boat had sunk to hide itself in the lake. Even to the onlookers it seemed that this was all. All saw the lake and became so much attracted to it that none had a single thought for the Ocean. Thus they got themselves limited and soon its grosser aspects began to surface, concern for the body and concern for the concern begin to assume tremendous importance and proportions.

Then the bondage of egoism came in and got firmly established and people started thinking very highly of themselves though they were not so in truth. Ideas similar to this began to arise in some of our preceptors; and the decease is spreading instead of dying down. Endowing them with power has become risky for me. Power exists for achieving the Divine and for benefiting others; but in such persons it started inducing intentions of selfish profit. In addition to teaching others incorrectly they started debating even their own practice. They forgot that along with becoming preceptors, they continue to be abhyasis. They started injecting their own personal ideas into the detailed rules and methods of meditation practice decided and laid down originally and started teaching abhyasis the considerably altered methods of their own practice. Some preceptors teach something and some others some other way. It does not occur to them that in the very fine(sookhsma) rules of practice achieving the Infinite, even the slightest variation of change can have the dire consequences. Can anyone claim to have achieved all Infinity? If a grain of Reality be gained; it is so invaluable that the entire riches of the world can not be its ransom. It is true that power too was given to them, but they desired to use it, buried as they are in their selfishness and egoism. They never could think that this puts twofold burden on me. (One to progress their advance towards spiritual welfare and the other, to separate them from their self-created and developed ego.) Because of this small but wrong doing of theirs; how much work for me gets increased, never occurs to them – perhaps they are not in a condition to be able to appreciate it at all. They began to believe that their faith in their ego is their Power and became entangled in it. It is quite possible that they become so immersed in their condition that any effort to free them from it is like making pulse grains out of steel. They just learnt the word ‘Power’, but they did not know, did not attempt to understand, what Power is, and how to use it to help others. A few are so born who confuse dhal for boiled rice and take great pleasure in this confusion. This alone can be said about them that they have strayed away from the path; and to bring them back to the path has become near impossible due to their having gone away from their dharma their duty. This is the reward I get for all my labour. What can I tell such persons? Only this, that such is my fate, my fortune!  (SDG-175,176,177,178,179,180)


The world these days is passing through a critical stage. The political situation is growing extremely intricate day by day. The economic condition has become very depressing. Moral, religious and social degradation has almost reached its final limit. An atmosphere of rivalry, unrest and insecurity prevails everywhere. Every nation looks with jealous eyes upon her neighbour and utilizes all her resources in finding out means of exploiting it. The statesmen of the world are not quite ignorant of these facts. They are trying every means to reach a satisfactory solution of the various problems confronting the world. But the efforts of all the organisations set up for this purpose do not appear to bring forth encouraging results on the whole. The problem of world peace so prominent in the minds of the greatest politicians and statesmen is a mere illusion or a mirage.

The state of affairs in India does not hold out any bright prospect. Dissensions and party feeling are prevalent everywhere in the country. Self-interest is predominant. Moral principles are neglected. Problem of bread and butter is acute. But in spite of all these, some of us think that the country is progressing. The sign of progress they take to be the gradual drifting of the country towards the western type of civilization, which is based on pure materialism. But now the age of materialism must come to an end. The old order must change yielding place to new. The present structure of world civilization based upon electricity and atomic energy shall not remain in existence for long. It is destined to fall soon. The whole atmosphere is so much charged with the poisonous effect of absolute materialism that it is almost beyond human control to clear it. (BWS-280,281)

I present before the readers a glimpse of the world that is to be, as I see it in my vision. Believe it or not, but that is my reading of Nature in the clairvoyant state. (BWS-281)

In consequence of the present upheaval, drastic changes will come into effect and the new structure of the world will be quite different from the one we see today. The fate of Great Britain will be sad. A part of it, i.e., its southern portion will sink into the sea. A volcanic energy in the latent state is at work in the heart of London and in course of time it will burst forth in the form of a volcanic eruption. The Gulf Stream will change its course and the country will become extremely cold. The fate of Europe too will be similar. Smaller countries will lose their existence. The future of Russia is in darkness. She cannot survive. The very weapon of Russia will serve as a pistol on her own head. Communism shall have its grave in its own homeland. As for America she is in imminent danger of losing her wealth and in course of time she may almost be reduced to paupery. Her power and greatness too will sink along with it. India will regain her pristine glory and she will rise to prominence under her own government. Her suzerainty will extend far and wide and the world will look up to her for a beacon-light. But she too will have her share in the world upheaval. The germs of rebellion are developing in the country. A part of the country, i.e. eastern portion of Bengal will sink into the sea. The volcanic energy is also active and may seriously affect some parts of it especially the state of Bihar. The Deccan plateau may, in the remote future, turn into an island. There will be enormous bloodshed all over the world and the loss of life through various causes will be so great that the world population will be considerably reduced. The new structure of the coming world will stand on bones and ashes. A type of civilization based on spiritualism will spring forth in India and it will, in due course, become the world civilization. No country or nation will survive without spirituality as its base, and every nation must sooner or later adopt the same course if it wants to maintain her very existence. (BWS-283,284)


Problems are so many with all humanity; and as such as one remains attentive to a problem, it becomes a stumbling block for him, Disappointments make us cowards. If somehow we remove the prefix `dis', `appointment' remains. That means we have been appointed for something; and when appointment for certain job has been made, we can never think that we are unable to do it. That means a sort of a wave is working smoothly, and you are carrying on with it. In that case, there is no idea either of the past or of the future. Be like a tiger in the realm of God, and progress is assured. (SDG-163,164)


Submission begins with obedience. When we are deeply impressed by the great powers of a Master of higher attainments in spirituality, we feel inwardly inclined to follow his biddings. But often the effect remains upon us only when we are in his presence, and when we are away we become unmindful of him. Repeated association with him for some time brings us in close touch with the great soul and his supremacy begins to be established in our heart. We accept him as our guide in all matters pertaining to our spiritual advancement. The result is that we remember him frequently. When we are perfectly convinced of his superior capabilities, only then our submission in true sense begins. We go on with it and practise as we are directed. We think of pleasing him by our actions. The idea of right or wrong, too, begins to assume prominence in our heart and we feel inclined to refrain from evil. We consequently adopt the line of virtue so that we might be able to please our great Master. It is our primary motive for we wish to be saved from the miseries of the next life. (BWS-261,262) 

You have written to me that you feel worried when you are short of money. This is no doubt troublesome, but then there are two aspects to it; the one when man gets agitated and perplexed, and the other when he remains steady and composed in a spirit of submission. Both make all their efforts to overcome the difficulty, but there remains some difference still. Let us take the example of a sick man who is attended by two of his servants. They tend him, serving food and medicine at the proper time and look to all his comforts. But one of them is greatly perplexed and upset by his serious illness while the other is quite composed and steady. Which of the two shall, in your opinion, be rendering better service to the patient? I think you will definitely say that the one with a steady and composed mind will be more helpful to him than the other, although both of them are serving him honestly with a heart full of love. So much it be with you in case of your household difficulties, the solution of which can be better arrived at when you are calm and composed. We should ever go on with our work with a sense of duty in submission to the will of God. This will give you a taste of the nectar of real life. (SS-429,430)

Liberation can make one free from all the earthly bondages. When a person wants his Evolution, Nature helps him. Doctor gives bitter pills to the patient, even when he loves the patient dearly. God wants to see His creation quite befitting, pious and clean. So it is the Law of Nature that He does everything necessary to open the door of Evolution. `A bad workman quarrels with his tools' — is the proverb. What we think bad and troublesome, becomes the way of freedom. My Master, in great agony due to abscess of the liver, said on seeing tears in the eyes of His disciple that though He could cure His disease in no time, He did not want to meddle with God's ways. (SDG-105)


The routine practice followed in our Sanstha is meditation on the heart. The same practice has also been advised by Patanjali. The basic principle of this process has already been discussed in the `Efficacy of Raj Yoga', which I do not mean to repeat here again. The process greatly helps us in throwing out the grossness of our being and in assuming a state of highest subtleness. We know that God is completely devoid of grossness, so the realisation of God must mean the attainment of a state of similar subtleness to the last possible degree. This is what we aim at in Sahaj Marg. The system helps an abhyasi free himself from grossness that has settled round him in the form of coverings. (SDG-90,91)


Iron will and constant impatience and restlessness for gaining the object bring easy success. (BWS-102)


The Sudharshan chakra of Lord Krishna is well known to everybody.  It is represented in the form of bright disc which could be cast at the target aimed at after revolving it round the finger.  For this reason it is often called as the finger-wheel of Lord Krishna.  It was the most powerful weapon which Lord Krishna had utilised for bringing about the required change in the world structure.  It had the full power of the Virat region in it.  The Sudarshan Chakra was in fact not the material instrument (in the form of disc) when Lord Krishna possessed but the subtle power (in the form of revolving ring) which was under full command of Lord Krishna. (BWS-325 Foot Note)


The world is full of sorrows and miseries. Some are groaning under pain; a few are lamenting over the death of their dear ones; others feel worried by poverty, ill-health and afflictions. There may be only a few who seem to be favoured by fortune but even they have their own troubles and worries. A poor man is worried at not being rich; a rich man is worried at not being richer; and a very rich man is worried at not being the richest. There is in short no limit to it. This is the routine course of Nature. (SS-413)

Another serious obstruction in our path is caused by our sufferings and miseries. Almost every one in the world complains of the miseries he is faced with and which he wants to do away with. But he neglects the right means. He thinks fulfillment of desires to be the only way of removing miseries. But that is not the solution. Miseries are commonly considered to be detestable, but there have been sages who voluntarily courted miseries, thinking them to be a boon and have often prayed to God for them. The mystery of the problem will be clear if we look into the origin of miseries. Soul possesses consciousness as a result of God's will to effect creation. The soul likewise began to form its own tiny creation and gathered round it things of its own creation. Now a stir, a motion (i.e., unrest or disturbance) was the main factor in bringing about the creation. Similarly for the tiny creation of the soul too, unrest or disturbance is indispensable. We also possess the force of will, which we apply to impart power to the factors necessary for setting up this creation. They appear before us in the form of joy or sorrow, comfort or misery. The mind, too, being constantly active creates within us liking for the one and dislike for the other, introducing the two extremities of a thing. Thus miseries come into existence. This is all the creation of the human mind, which results from our ignorance of the right relationship of things. Our passions, emotions and impulses too contribute a good deal in aggravating the troubles and at times cause fierce tempest strong enough to threaten a complete wreck. We generally attribute its causes to circumstances. But it is a wrong notion. Mind is the centre of this outer expansion of man in the form of human body and everything, which is exhibited through the medium of the body proceeds from the centre, the mind. (BWS-197,198)

Total absence of sufferings and miseries in life is, however, impossible and unnatural. In fact they are rather meant for our betterment. They are just like bitter pills of medicine given to a patient to restore health. The misuse of even the best thing creates trouble. So is the case with miseries. Proper utility of everything at the proper time and in the proper way is sure to bring forth good results in the long run. Miseries are really our best guide, which make our path smooth. To a man in ordinary sphere of life, miseries are very helpful for his making. (BWS-198,199)

I have my own experiences of sufferings and miseries, and after pondering over them a good deal I have now come to the conclusion that suffering and disease are the boons of Nature in disguise which helps deliverance from the effects of samskaras. When one is cleared of their remnants, spiritual progress goes on unabated, provided one's mind is inwardly inclined towards it. (SS-423,424)

Sufferings and miseries have their own place in life. Every one has his share of it. Even sages of eminence had their own. Had there been no sufferings in the world, man's thought could never have gone up to the reverse side of it, i.e. the bliss. Thus man's affliction offers him inducement for finding out means of emancipation. In other words they serve as stimulants. We know that coal can be transformed into diamond. That means that a change in the setup gives things a new appearance. A thing becomes useful and pleasing when its set up is right, while it becomes painful and ugly if it is wrong. The same is the case with afflictions. Our discriminative faculty is so much over shadowed by the hankerings of the mind that we have become quite blind to the real values of things concerned with in life. As a matter of fact every thing in life is for our ultimate good; only we have to learn their proper utilisation so as to turn them to our advantage. But unfortunately we have all along been going the wrong way, led by the misdirected tendencies of the mind. We have been taking a crude view of every thing, corresponding with the baser inclinations of the mind. Every thing has gone on growing denser and grosser to our view. The heart and the brain being influenced thereby began to contract the same defect. Covering after covering began to set in, obscuring Reality from view. This will go on till accidentally a time may come when a gush of Reality having blown into the heart may cause an awakening within. It is then that man comes to a proper understanding of the real values and feels induced to resort to mending his disturbed state. (SS-415,416,417)

Suffering is the root and results are flowers which every associate should strive hard to have. (SDG-65)

For further reading please see MISERIES.


If a man wants to work out the problems of his life easily, he should give right suggestions to the mind. It is the condition which comes by practice and proper moulding of one's self. It is very easy to remain in one's own condition which is divine. It is the sure process for evolution. (SDG- 32)




When they {Senses} are summarised, they become a new force for our regeneration. Now, this is another instrument for our help. When this thing is attained, we have formed a base for our further approaches. I begin to modify itself when the effect of Divinity starts to percolate. The base becomes a sort of force and begins to reinforce the substance required for our elevation. When the base is formed within us, the charging with its contents, is also there affecting the entire fibre of our being. These contents are the ingredients of real life which we can safely call “Life in Life”. The main difficulty we find is that all our actions are directed unwisely. Actions are results of thoughts and thoughts are our own actions. Truly speaking, we give wrong suggestions to the mind. People can object to it. How do we give such suggestions? The environment creates the circumstances to have such ideas. We move in that sort of environment. (SDG- 30)


The upper region marked as ‘U’ is the first part of the heart and the lower region denoted by ‘L’ is the second part of the heart. The upper one is the landing point of the great rishis. They come in this state after a good deal of penance and sacrifice. The thing is not open to everybody, although so near, but only to him who really deserves it. The lower region is generally the place of common folk. Super-consciousness of the inferior type abides in the region marked ‘U’. You begin to become conscious of many godly things when you reside in this region. The man always intoxicated with worldly things cannot reach even this state of super-consciousness of the inferior type. (BWS-60)

Our super-consciousness travels in this region, till we come to the point of the superior type of super-consciousness, as we call it. (BWS-61)


If you enter the upper region, cleaning the points ‘A’ and ‘B’, you make yourself deserving for reaching the other sort of super-conscious state which lies in this region of heart. One who thoroughly cleans the point ‘B’ receives, then, the happy tidings of his entry into that sort of super-conscious state I am going to deal with hereafter. (BWS-60,61)

In the heart the upper region lies on the right side whereas here in this part it lies on the left side and the lower region is on the right. Here, ‘A1’ and ‘B1‘’ are the points akin to those (i.e., ‘A’ and ‘B’) in the heart. In the portion called ‘D1’ there is superior sort of super-consciousness. The only difference is that the ideas creeping in at ‘A1’ are finer. It is left to the abhyasi to purify the point ‘B1’ so that finer things may begin to reign. You get purified to the same extent in this portion as you purify the points ‘A’ and ‘B’ of the heart. The people generally proceed with the right side, called the lower region, because they have not purified the heart so much as to enable them to enter this portion in brighter state. They want to enter with all the things they possess. Thus they try to attempt an impossibility by trying to proceed with the left side. It depends much upon the worthy master or the guide to lead his disciple on to the right (correct) side with his things or belongings cast as under. Here the cosmos begins, which is a part of this big circle of heart. Here people often feel the light being displayed in heavy showers. But this is not our goal. We must tear it off before we cross this big circle of heart. (BWS-62,63)


Similarly we now come to the other part of the region, called ‘D2’, the upper one. The right side is the lower region as shown in diagram No.4. Here we find the superfine state of super-consciousness. It all depends upon the point ‘B’ of the heart which, if purified to the core, will land you at the point ‘A2’, which lies in the region ‘D2’.

A little beneath the superfine state of super-consciousness (i.e., behind the skull) where the region of mind begins there are again two parts having the same points, but they are passed over easily to reach the point which I shall show by a diagram later on. I have discussed enough the heart region, though only in outline. I shall now deal with the finer stages that we come across during our march onwards. (BWS-63,64)


After crossing the mind region there comes the central region. Super-consciousness of the finest type comes in this region. The theory of invertendo comes in again — as explained in The Commentary on Ten Commandments of Sahaj Marg. What we find on the right side of the heart, we find on the right side of this region too. ‘D3’ is the last stage of super-consciousness where every stage is gone — Zero — Nothingness. It is the super-finest state of super-consciousness.

This kind of super-consciousness is reserved for the Incarnation of Deity. The state is sometimes, though under very rare and exceptional circumstances, bestowed upon some special personality too, who generally comes for the change of the world. His position comes next to Incarnation of Deity. He practically enjoys the same position as regards the working of Nature. (BWS-69)


A man is born today; he goes on growing, developing his senses and faculties by stages. A time comes when he gets ripened, both in wisdom and folly. Occasions sometimes arise when he has to make clear-cut decisions as to what he should do to serve his ultimate purpose. He comes across men of knowledge and learning who put things to him in diverse colours. They talk about the philosophy of dvaita, advaita and visishtadvaita. He hears them and takes impressions thereof. He takes into his understanding the views about God, man and the universe and also about maya, jiva and Brahman. All the discussions and the interpretations bring to his view the same thing in numerous different colours. He presumes that he has acquired the real knowledge of things and is able to interpret a thing in several different ways. But that is all mere superficial knowledge having no relation to the actual realisation of the thing. Of what avail can that knowledge be in the practical field? This is generally the case with most people. (SS-346,347)

Generally learned men, though I respect them much, express their opinion about realization or its condition on the basis of their learning, and not upon their empirical knowledge which is really the dependable one. For that reason I regret to say that realization has now become a present day art. The reality has sunk down deep, leaving its outer cover for the artists to paint with colours according to their mental taste and skill. The result is that people begin to focus their attention on those very paintings and get in to them to an extent which is neither spiritual nor real. I believe one must not have any right to touch the subject of realization, unless he has attained it in true sense, whereby the Divine wisdom has awakened in him. (SS-360,361)


As for my own handicaps, I may say that together with all this I have to attend to my own job of carrying out Nature's work entrusted to my charge. Besides that I have also to look to the spiritual training of my associates, which is no less tiring a business for one in my position. I therefore find my heart and brain incapable of withstanding that much strain. Besides, this superfluous item forcible imposed upon me offers serious hindrance in Nature's work entrusted to me, with the result that it suffers heavily. I fail to understand why this sort of service should be demanded of me when there is a host of doctors around them to cure their bodily diseases. The doctor who treats such cases is no doubt amply paid for his labours, whereas, by way of my remuneration, I do not even have the slightest diversion of their thought towards the Divine which would have been in their own interest in the long run.

There is yet another difficulty there. It is that with the increase in the number of the members, the work of curing diseases is also likely to increase heavily with the result that some day it might become almost impossible to meet the demand. (SS-432,433)






Some say if you take up the path of Yoga you will be faced with serious afflictions and difficulties throughout your life. That is the view of the weak and the superstitious people, and must never be accepted on practical grounds. Besides, if it happens to be so at all, what harm can there be if, by undergoing afflictions for a life, one is likely to be saved from the miseries of all the subsequent lives? So please do what seems to be appealing to you, using your own discretion, or else rely upon the experience of a practical man. (SS-115)

When we are out of light we fall in darkness. When we are out of wisdom we become fools. When we are out of Reality we become Satan. Now they have come down to the adverse state of Reality. They begin to imbibe that which is not in consonance with Reality. In other words animalism begins to spread into them and they begin to peep into the state which an animal has. Some times they will think `Since I tamed this cow I began to get enough money, I tamed a horse and I have a grandson'. So such ideas are nurtured. Such conditions when observed for some time breed so many other ideas which we call superstitions which themselves denote they have no meaning. But this is the result of only gross thinking. When we take the finer aspect of grossness we begin to think ourselves spiritual. That is also a superstition. They think of what they are not really. If milk is adulterated in wine it remains no more milk.

In any religion which becomes old such things creep in and then saints come to remodulate. But unfortunate it is that such saints do not come at all times. That is because we do not call them for it. Why do we not call them? Because superstitions become in the mind of the people a religion by itself. And they are so immersed in it that they do not think what is above it. What is above the superstition is really a power which can call the saints. And that is the spirit required for the transformation of the lives of whole of the world. A doctor can cure a disease but the shepherd cannot. (SDG-134,135)


Shri Aurobindo has talked so much about the Supermind which he claimed he was bringing down upon the Earth. But as a matter of fact it always comes down upon the earth when some superior force in the form of a Special Personality is in existence in the world. It is not actually the supramental that works by itself for the changing of the character of the world, but a still stronger power of the subtlest nature which I might, for the sake of understanding, call as Super-supramental, which is above the level of sattva, rajas and tamas. Higher above there is a still greater force which is used, and can be utilised, by the Personality who comes down for the special work of Nature. (SS-121)


Raja Bhartruhari, when awakened to Godly thought, had a pillow to rest his head upon, but after some time he gave it up thinking it not worthwhile. The pillow stands for ‘support', the divine support, or in other words reliance upon God,* giving up everything of his own. Is it not of the greatest value if it could be possible in ordinary grihastha life? How to remain constantly busy with Divine thought while doing one's worldly duties? One might say that the two being contrary to each other cannot be taken up together. But that is not the case. It is quite possible and easily practicable if one takes it up in earnest. In due course Godly wisdom awakens in him and he begins to work with it in all his activities of life.

* The Urdu word “Takiya” means “pillow” as also ‘reliance’. (SS-414)

As for my services to you I am ever ready for what I am capable of. I request you in all earnestness to accept my services, nay, rather compel me to render the greatest service, so as to enable you to take away all that I have with me as my master's trust for you all, and which I am ever eager to distribute amongst you. (SS-27) 

I want you all to take this point into consideration and to act accordingly. Time never comes again. We must therefore utilise it to our best advantage. As a true follower of the Great Master I have nothing to offer except a little support together with my good wishes.

For that I expect every one to put his best efforts. I may also assure you that the attainments you make during the period of my physical existence will be of value to you after I am gone. But if you neglect it now, dwelling in the idea that you shall have it by developing attachment with me even after I am gone from this material world, it may then be a hard nut to crack. (SS-281,282) 


If a man does not grow lighter day by day he must conclude that he is receiving wrong type of spiritual training. Constant growth of lightness of mind and spirit is the surest test of spiritual progress. (BWS-241)


There is yet another difficulty with me. I am by nature over- indulgent and highly susceptible to external pressure, with the result that I am not able to reject requests for favour or help if they are not otherwise objectionable in any way. This may be counted as one of my defects but I have my own reasons for it which I do not like to divulge, though at the bottom of my heart I wish you all to have a taste of it yourself. Let this defect therefore be mine and remain confined to me alone. As a matter of fact whatever one wants of me in connection with his spiritual enterprise I feel inwardly induced to do my best for it, and impart to him what he desires. For example, most of the people coming to me seem to be eager to have peace; so in compliance with their wishes I do transmit to them accordingly. I am thus compelled to give them doses of peace, withholding the pursuance of the real objective which is thus considerably delayed. I cannot therefore go on freely with their spiritual training on strictly spiritual lines. (SS-160,161) 


Please see GURU - ROLE.


The wise men of the times, to start with, had to prescribe those modes of worship that may, ultimately, take them to Yoga — the sure shot of Realisation. But according to the laws of nature devolution follows evolution and vice-versa. Their minds did not travel further to the real side with the result that the images became personified God. The way of worship is forgotten — the outcome of which we see even this day. Grossness has developed to the extent that it has become an impediment to the Divine Grace. The higher approaches are not possible if the accumulation of grossness continues. The beauty of Sahaj Marg system is that it cleans the grossness for His Grace to descend. But in case the accumulation of grossness is there, the abhyasi falters and lingers at each step. (SDG-114,115)

God is the subtlest being. Somehow if we become subtle as He is, it means union. In the Sahaj Marg system we try to grow subtle from the very beginning, and the teacher also tries for that. We only think of duty as worship which may bring us to a subtler state. We also, as I have said elsewhere, check artificial vibrations which are formed, and try to have Divine vibrations. In this system our whole attention is directed towards subtleness, and hence we discard according to Yoga those things which add grossness to the system. Thus the thing goes on and the time comes when grossness bids farewell and subtleness also loses its charm. What comes after it, is nothing short of what we want and which we are seeking. I earnestly pray that all of you may attain that conditionless condition. (SDG-144)

The practice followed in our Mission is meditation on the heart. The same method has been recommended by Patanjali. The basic principle of this process has been discussed in my “Efficacy of Raj Yoga”, which I do not mean to repeat here. The process helps us immensely in throwing off the grossness of being, and in assuming a state of greatest subtleness. God is completely devoid of grossness; so, realisation of God must also mean the attainment of a similar state of subtleness and purity. This is the greatest merit of this system. It helps the abhyasi to free himself from the grossness settled in the form of Coverings. Master's help through the process of Pranahuti is of utmost importance in this respect. (SS-38,39)

Under this system much emphasis is laid on removing the grossness so that over-cloudiness which hovers around the soul be removed. That is for all preceptors of the Mission an important part of their duty. Still much is to be done in this respect by the abhyasi himself, who is prescribed a method for the purpose. (SS-356)