SRUTI - P

Everyone has his own story of pain and sorrow. I too have mine, but that is of a different nature. When fortune favoured me, I got access to my master's feet and submitted myself entirely to His will. Soon I developed a peculiar state of mind which continued for a considerable period of time. After that I developed a feeling of impatience in me which persisted. It soon developed into a sort of restlessness and pain. After a time the pangs of it had aggravated so much that if anybody else, not in touch with spirituality, had it, he might have been inclined to commit suicide. But the feeling, ‘Let Thy will be done', which was deeply rooted in me, gave me courage and consolation to bear it.

I had that pain-longing, craving or restlessness, as one may be pleased to call it, so dear to my heart that for it I could sacrifice even thousands of lives of mine. I wish to have the same pain created in me again, which no joy or bliss can ever match. It had no parallel and for it one might be induced to forego even the bliss of paradise. I fear people might be led away to misunderstand it as a fit of lunacy. But dear brethren, all that a hungry man wants is loaves, and my entire structure was built up in that way. For this reason I eagerly wish this pain to be created in you all which shall be a source of satisfaction to me as well. Does it not thus become a part of your duty to see that I am satisfied in this respect? If one has got even an iota of devotion in him, he will feel naturally induced to take up what may promise me peace and consolation, after all my life's toil and unrest. It is one of the primary duties of a sadhaka.

People hanker after peace; so how can they be induced to take up restless longing for the realisation of the object? I may assure you that the charms of this restlessness are far greater than those of peace. Peace which people talk about may no doubt be a high attainment, of which an abhyasi experiences a taste during meditation. But that also reveals that there must be a central point of it. When restlessness reaches the climax it makes the beginning of peace. It may be. I fear lest some one should come forward to say that he has stepped into the field of spirituality, not for having pain and unrest but for achieving peace and tranquility. He may be right from his point of view; but from my point of view I would say that the former is for those alone who have their eyes fixed firmly upon Him, while the latter is for those who want only the enjoyment of the delights of the intoxication, so to say. This is not so very difficult to achieve but the attainment of the other i.e., ‘pain' is not of course any child's play. The greatest saints have passed away, ever thirsting for it. A good many of them must have tasted `peace' but let us now have a taste of that for a spark of which one might well forego a thousand states of peace and calmness. This is the foundation of the structure which helps to bring forth rare personalities into the world. I may also say that that is perhaps the best way of serving humanity, and a pursuer of this path cannot but be successful. It helps immensely the unfolding of the knots to clear the abhyasi’s way onwards.

But Most of those coming to me for spiritual training seem to be eager to have peace and I have to comply with their craving. There are rare examples before me where the abhyasi was found to be really eager to have that sort of restless pain. In fact the real state of peace is that which is beyond comprehension and where there is nothing in contradiction to it. It may however be roughly denoted — not quite appropriately — as the `Peace of peace' or the essence of peace. A poet puts it thus:

"When pain passes the limits of intensity, it becomes its own cure."

This is in brief the story of my pain which I have perhaps related in painful words. I shall have the fruit of my labour only when your hearts get flooded with it so much that you may yourself become an ocean of pain. What does it come to, then? Neither pain nor restlessness; neither union nor separation; neither peace nor its opposite! It is only that for which we had developed pain. May my words which have come out from the deepest core of my heart produce the desired effect on you all! I may assure you that it is not at all difficult, for there is nothing difficult on the Divine path. A firm will coupled with undivided attention is all that is required. Every thing that you seek for shall then be found to be quite close to you, rather with you; nay, in fact you are yourself that which you seek. The only thing wanted for it is the burning heart which might burn down the weeds and bushes on the path. You are to be what you really are and pain is a proof of it, and restlessness its fore-runner.

I remained in that condition for more than forty days after which it changed its phase and assumed the form of inner peace inter linked with a peculiar feeling of restless impatience which persisted continuously for about twenty two years. In short, all my period of abhyas passed on in painful restlessness in place of peace and calmness which everyone craves for. But that was exclusively my share alone and none of my fellow associates partook of it in the least. I had in my heart a peculiar attraction for it. It is just possible I might have misunderstood the meaning of peace, thinking it to be a state of pain and restlessness. But since times are now changed and every one understands fully the actual meaning of peace, so they feel inclined towards it and crave for it. No such thought ever arose in my mind at any time, and I was thereby saved from a black mark against my name to show that I had induced my master to grant me ‘Peace'. Whatever I had was a boon to me for which I owe my greatest gratitude to my great master. (SS-149,150,151,152,153)

One thing which I especially lay stress upon is that the abhyasi must cultivate an intense craving amounting to restless, eagerness or pinching impatience for the realisation of the goal. It is this feeling of pain or restlessness, as one might call it, which one has to develop in order to ensure easy success. But I fear lest one might come up saying that he has stepped into the field of spirituality not for having pain or unrest but for achieving peace and tranquility, and he may be right from his point of view. But from my point of view I would say that the former is for those who have their eyes fixed upon the Divine, while the latter is meant for those who want to partake of the delight of intoxication, so to say. The latter is, however, not so very difficult to achieve while the attainment of the former is not of course a child's play. Many a man must have had a taste of the condition of peace. Let us now taste the former for a spark of which one might be ready to forego a thousand states of peace and calmness. This is in fact the foundation of the entire structure which brings forth rare personalities into the world. The actual state of the real peace is beyond comprehension. It admits of no contradictions. It is literally neither peace nor restlessness, neither union nor separation, neither bliss nor its opposite. It is after all that for which we had developed pain. May you all have a taste of the pain. It is not, however, difficult to cultivate. A firm will and an undivided attention towards it are all that are required for the purpose. Then what you seek for will be found quite close to you. Nay! You might yourself be that which you seek for. For that, there must be a burning heart, which might burn down the weeds and bushes on the path. (SDG-93,94)

The five elements viz., Earth, Fire, Water, Air and Akash (space) are closely related with the five points of the Pind-Desh (the material sphere) which are located in the human body in the region of the chest. Mastery over these points means command over the Fires (powers) of the elements related with them. All the material forces are directly or indirectly connected with the power of the elements. Thus a yogi, having gained mastery over these five points, secures command over the elements and can utilise their power for every genuine purpose. (BWS-318 Foot Note)

Since we came into the world we have never been free from miseries, nor shall we ever be till we have secured our return to the homeland. Even avatars like Rama and Krishna had to undergo miseries so long as they were on this earth. In fact deliverance from pain and sorrow is the main pursuit of life. Mahatma Gandhi is said to have once remarked, ‘The way to freedom lies through jail!' If we take this world to be a prison-house, the above saying fits in quite appropriately in the spiritual sense also. In utter despair people often wish for an end to life. But in my opinion it shall be far better under such circumstances to pray to God to bestow a life which might be parallel to death. (SS-415)

The only thing in existence, before creation came into existence, was Divinity in the original state and everything in essence form was merged in it. The process of manifestation started with kshob which stirred up a churning movement in the sphere of the Latent Motion. Activity revived and with it, the force got enlivened and started its action towards manifestation. This line of action though in perfect consonance with Divinity appeared in its outer aspect to be somewhat different from it, since it had taken another course arriving at manifestation. It may for that reason be termed as line of humanity, because of its close association with the formation of man.

Both the lines are now in action — the Divinity and the Humanity, running side by side parallel to each other. But since creation was primary object at the root, the line of humanity began to acquire predominance and everything, including man began to assume a tangible form though subtlest at that stage. In other words, the line of humanity became the base of entire structure. But its action remained subject to the dormant actions of the line of Divinity, which ran along parallel to it. So the proper working of the force went on bringing out forms and shapes. As a matter of fact, humanity could have never worked so well without proceeding along, in conjunction with the line of Divinity. In short, Humanity set itself conjointly with Divinity running parallel to it.

The actions went on multiplying and man along with everything else began to assume grosser and grosser form. Everything in the composition of man falls under the clause of humanity, of course with Divinity at the root of all and everything. It is for this reason that they say that God is within man and the same view is held by almost all religionists. Thus our ultimate purpose can be served only when we keep pace with the Divinity and link it with our line of humanity.

Now since both have come down from the one great God — The Absolute — the humanity too, like Divinity, was in purest state. The force of activity in it was but nominal at the time or it was so to say, in a sleepy state. The jerks caused by actions and counter actions began to stir up a sort of wakefulness, and variations and contradictions began to come to view. Heat and cold made their diverse way promoting formations. All these things entered into the composition of man and he became a conglomeration of all things in existence.

All that we have now to do is, to bring them back again into their original state or in other words, to restore them to a state of poise and tranquility, so as to keep up the link with Divinity. The only way to accomplish it, is, by introducing proper moderation into them and we do the same in Sahaj Marg, the Natural path of Realisation.

This is the secret of Nature which I have explained herein, in order to bring people to a full understanding of the real meaning of complete Divinisation of man.

I am happy that I have been given this opportunity to explain the Fundamental Principle of `Sahaj Marg'. (SDG-15,16,17)

When the conditions get settled fully the parallelity is gone and humanity along with its force of creation is reduced to insignificance. In this way, God being infinite, man at that highest level of approach too, is likewise within the sphere of humanity. When human limitations are gone, the expanse of self becomes unlimited, so much so that the entire universe seems to be contained within self. Anything then that strikes anywhere in the universe, causes an echo in his heart. Everything within Nature is then in his knowledge and perception. (WU-39)

For further reading please see DIVINISATION.

Please see FUNCTIONARIES.

If passions are made extinct, intelligence will altogether be lost. The reason is that passions create impulse, and impulse creates intelligence. They are therefore only to be regularised. In other words the animal passion is to be transformed into human passion. (SS-259)

You want me not to forget you. I also wish not to forget in any way my dear beloved, and for the fulfillment of this wish you may conveniently take it for granted. There is nothing of the ego in you, and whatever your condition may be, consider it to be from God. I am much pleased with your condition. You are a true patra (a deserving soul). On the other hand people come to me and go away, none taking me away along with him. You have really taken me away with you.

Do write to me if your present condition turns into a hindrance in your work or becomes unbearable to you, so that I may modify it. By God's grace you will definitely get some peace and this shall benefit you much. You shall no doubt serve the Mission immensely. When you remember me you may likely be feeling me just close by. May God grant you steadiness, and may your progress be rapid. You may finally prove to be an asset to the Mission. What is to be done is to be done by you and your associates. I have however sown the seed of spirituality. The tree shall soon bear fruit but it is now upon you all to look after its nursing. Thank God you have become a living message to your friends; that is enough for them to understand the importance of the Mission. (SS-60,61,62)

The finest Divine gift, which is patrimony of the entire progeny of mankind, stands reserved just for the human being, residing in the state of moderation in all respects. However, proper form of orientation and effort for that is difficult to be ones fortune. It is rightly stated: ‘To be Real Man is hardly available even to human beings!’(SDG-174)

The world today, is in a state of unrest and disorder. Everybody seems to be crying for peace. But all efforts for bringing about peace appear to end in failure. The reason is that all efforts are merely external, touching only the outer surface. In fact, the problem is far from being related to the world in general; really it is the problem of the individual first and of society afterwards. As such it needs to be tackled in that order. World peace is closely related with the peace of the individual for which one has to take into account the inner state of one's mind. If man's mind is brought to the state of peace and order, everything in the outside world will get into order in the same colour. But it is sad that the world has lost its real basis, and for its reestablishment, it is necessary to adopt means which may promote the feeling of peace and calmness of mind of the individual man. What we have to do for the purpose is to introduce proper adjustments in the mental tendencies of the individual, which in effect is the proper moulding and regulation of the mind. This is possible when the individual mind develops up to the state of the universal mind. Just Imagine! There will then be no problem! As it is, individual minds which themselves lack peace and tranquility are trying to establish peace in the world. Isn't it ridiculous? The only way open to mankind is to take to the spiritual way of life, which is unfortunately absent today, leading to all this chaos.

Numerous means and practices have been and are advised for the purpose, but the most important feature is found lacking almost everywhere. The proper moulding of the tendencies of the mind is the primary factor of any system of Sadhana (Practice). The regulation of mind must therefore be the very basis of all spiritual practice. The mind, which in its primordial state was absolutely pure and regulated has now been spoiled and polluted by our wrong ways and doings. It is now to be set right so as to resume its primordial state. (SDG-18,19)

As we develop in spirituality, the nature of peace also changes and, in the end, non-peace peace, is the result. If we want to advance in spirituality we should begin from Infinity in finiteness. In this way we establish relation with the Real Being. (SDG-116)

The divine experiences are the perceptions of the conditions relating to Divinity. When the Divinity begins to yawn in good measures towards us, our march becomes smooth. We experience different conditions on the path when we set our heart with devotion to attain the Ultimate. Reality dawns upon him alone who goes back along with Nature, making himself subtler and subtler. Unless the grossness is completely off, we cannot even peep into Reality. For the impediments if any, we alone are responsible. Until and unless these things are removed we cannot expect the advent of Reality. To realise the Subtlest Being, we should adopt only subtle ways. On the contrary, if our ways are gross, we, in addition to our own grossness, begin to form the curvature and every vein of our body creates a pole to bring about changes in the system with grosser effects. Unless they are destroyed by the power of the Master there is no way open to Reality. (SDG-27,28)

Referring to domestic troubles and miseries of a worldly life my Master used to say, "Our home is the training ground of patience and endurance. To endure calmly the adversities of a household life is for us the greatest penance, which is the noblest of all other forms of penances. What we have, therefore, to do under the circumstances is not to give way to the feeling of anger or grief but to assume an unquestioning attitude thinking that we ourselves are in the wrong for which we have to forbear with a cool mind. Solitary life in a forest and aloofness from all worldly concerns may be, to some, the means of cultivating patience and forbearance but to us, the taunts and rebukes of our friends and relations is the greatest penance and the surest means of success." In fact, to put up coolly with miseries and troubles contributes much to our betterment; hence they are valuable assets to our progress. It is only by their wrong use that we spoil their effect and thus get deprived of their best advantages. (BWS-199)

For others, aloofness, solitude and dissociation might be the means for cultivating contentment, endurance and freedom from the entanglements of life, whereas for us, to put up with the taunts and rebukes of the family, friends and society, is the greatest form of penance and sacrifice.”(SS-421)

For further reading please see MEEKNESS.

Please see COMPLETE IGNORANCE.

Is there anything more you want to ask me? I think there is one still, and it is, “How to attain perfection?” Is it not so? I may tell you most frankly that it is not in the least difficult provided you get a capable guide. Now seek one such. It is my friendly advice to you, and when you get him {Capable Guide}, give yourself up to him in toto. His association will reveal to you much, and that may also serve as a method to find him out. I have wasted a good deal of your time as only one sentence was enough for the reply. It is, “Seek in you and you will find Him in yourself. The Master is there. But when? Only when you are not there.”(SS-250,251)

Generally the philosophers have attempted to reach the innermost core of things through reason, and not through vision. Reason, in its popular sense, may be faulty and may fail us, but if a thing is seen through the intuitional insight without the unnecessary medium of reason it will be visible in its original form without error or defect. Things have undergone such a change that it is very difficult to describe them at their particular steps. The world is in existence from time immemorial, and the correct date is not to be traced out although certain persons have attempted to fix down the Srishti era. Rotations and revolutions are going on; their actions are multiplying. We must always attempt to find out things after rising above everything. That is the key point for the philosophers to note in order to reach the accuracy of things. Generally the philosophers have attempted things before actually going into the life of practice, as is commonly the case with the western philosophers. I may say that it is not certain that a philosopher, being a philosopher, cannot be corrupt or degraded. But there is no possibility of corruption or degradation if he has studied things by leading a practical life. Sages in India, generally, have attempted philosophy by first going into the life of practicality, never mind if they have not improved to the level depicted in it or required by the philosophy. They have attempted to open up the secrets of the existing things as far as they could do at their level of advancement. The outcome is the six schools of philosophy in their different hues and colours. We should always attempt the expression of things only when our practice or abhyas is over. In short we should try to understand things when the knots begin to open by themselves, and it is the vision of the central region I have talked about later on. Everything that comes to our judgment from that place shall be correct without the least chance of error. (BWS-27,28,29)

Philosophers generally want to drag others along their own line of thought. But to me it appears that it is not the proper way. It is really the practical experience only that can help one to realize himself. No other way or method, no book or scripture, can be of any avail in this respect. (BWS-73)

For further reading please see PHILOSOPHY.

Philosophy is a subject not based on reason but based on intuition. It starts not from doubt as most of the western philosophers hold, but from wonder. A life of practicality, undergoing all the experiences depicted therein, is therefore essential to arrive at the reality of things. (BWS-28 Footnote)

The spiritual discontent is rightly recognised as the starting point of philosophic endeavour in the tradition of Indian philosophy. (WU-42)

Confusion is the result of theoretical philosophy. When one resorts to philosophy he is lost in confusion. There is no confusion at all in Reality. (SS-506)

As for the other friend, I wish him speedy progress. But the fact is that he wants to build his temple of spirituality on the sandy foundation of doubt which is the quintessence of philosophy. My view is that philosophy must start from ‘wonder'. Under our system of sadhana, there comes a stage at which the feeling of wonder gets created in the abhyasi. I had remained in that condition for a number of years. With the introduction of this stage spirituality takes an entirely new turn. (SS-144,145)

For further reading please see PHILOSOPHERS.

The various spiritual stages acquired during the march are characterised with special power and capacity for nature's work. The lowest region known, as Pinda Desh comprises of various sub-points located within the chest. It is the centre of Panch Agni Vidya so commonly spoken of in ancient religious literature of the Hindus. (BWS-276,277)

We proceed methodically, awakening the various centres of power which are helpful in our pursuit. Each of these points has its own particular significance. We take up the heart which is the nucleus. We go on with meditation at this point till the goal is attained. There are five points or sub-centres in it {Pind Desh} through which we pass during the course of our journey. (SS-364)

For further reading please see PANCH AGNI VIDYA.

The thing got from Nature is very pure because its basis is purity. The thing earned by man can also remain in a pure state when that is got through pure and pious means. The influence thereof will affect the nearest layers and help to purify this human web. This is the reason why sages have laid so much stress upon honest and pious earnings. (BWS-164)

It has been generally advised – and Western culture too supports the view – that a separate place must be reserved for each type of work so that relevant thoughts conducive to the nature of the work may spring up on arriving at the place. Man possesses power which he has derived from his thought connection with the Reality. When one resolves to do a thing, the connecting link between the thought and the work becomes intensified, and one begins to draw power from the real source in accordance with the strength of his thought. When the power begins to flow in, and we associate it with a particular point of time, then the remembrance of the work begins to revive in our heart and we begin to feel attached to it in some way or the other. The room or place we sit in for meditation is also charged by our thought force and a feeling of sanctity begins to prevail all over there. The influence taken in by the place helps us further in the accomplishment of the task. Now it depends upon one’s individual capacity to expand it as much as he can. It has been generally observed, and the sacred shrines are a living proof of it, that this influence is not exhausted with the lapse of time, and even today pilgrims and visitors get benefited by it. Not only this, since the air blows through, it carries its fragrance to the adjoining layers also. Now there is contraction and expansion in each layer, so the effect thus caused continues to develop and expand. (BWS-125,126)

My heart is offered as a playground for you all, never mind whether one uses it as a recreation ground for his amusement or as a dreary waste for him to wander madly in. Let him use it in any way he likes. It is free for every one to settle in, a place where one might see his own reflection, while another sees that of the Beloved. (SS-200,201)

The boy likes the toy in his tender age, and as he grows older, love of the toy is gone. He seeks other things for his enjoyment which are subtler than those he loved earlier. (SDG-62,63)

All that I possess is for all humanity. I am bound by the sacred pledge given to my master as guru-dakshina, to spread spirituality far and wide without any reserve or distinction. I am doing it now and will go on with it all my life. You must not, however, be disappointed. If you have really entrusted your case to me I promise my full support for your perfection provided you too do the needful. (SS-138,139)

As for myself I can only say that with a rent-up heart I have plunged down deep into the Infinite, not knowing what to do or where to go. May He carry me wherever He likes. Everything rests upon Him alone. But as a general rule one having a plunge in must rise again above the surface once at least, and so did I, but only to find myself being carried away by the silent waves, where, I do not know. On and on I do go, not knowing the end. (SS-108)

There are also certain points in the body which if merely touched with the thought-force will in a moment create the condition desired. I should like you to create within yourself the conditions required for the application of those methods on you, else it would be a risky process at this premature stage. These methods can, with due precaution, be applied only on highly advanced sadhakas, and in special cases only. By such methods the man's originality can be regained in an instant. I have related all this only by way of pleasantry. (SS-89, 90)

The next thing for him to cultivate is that he should always look to the bright side of the picture and should not, at any rate, submit himself to the feeling that he cannot attain the goal. Iron will is essential for the purpose. (BWS-99)

Though it is undoubtedly a folly to think one self too wise, it is a greater folly to think oneself too foolish or weak. (SS-287)

As a rule the very idea of God brings with it the concept of highest potentiality, and we hold by it in order to develop the same potentiality within us. This is no doubt quite natural and at the same time essential too. The difference also is brought to our understanding by methods of comparison and contrast. We can never rise above self, unless we take into view something greater and more powerful which indirectly becomes the focus of our attention. If a seeker on the path of spirituality wipes off the idea of highest potency of God, he shall never be able to push himself towards it. So it becomes essential to have that view, but only for such time till he becomes conscious of what there may be at its root. The Base, wherefrom the power starts, has no activity at all. Had there been activity there the things coming out would have been in a shattered state and creation, as we have it today, would never have come into being. If one peeps into the absolute state of God, having these facts in view, he will find there a supra-active Centre, quite akin to zero-ness. A man may be strongest if he is a co-sharer of the ‘Forceless Force', which is there at the Origin. The supra-active Centre of every activity is always inactive. This is the axiom of Nature and is applicable in all spheres. (SS-467,468)

For further reading please see TAM, GOD.

If a yogi utilizes the power which these cells {egg-like things} contain, by splitting the energy it is composed of, the people may forget the atom bomb. Arjuna had the capacity of splitting this energy into parts and could utilize it at any time to create havoc. But according to the rules of war current at the time, none could use a weapon which was not resistible. So Arjuna did not make use of it. This was revealed by Bhishma Pitamaha to Duryodhana when the latter had consultations with him regarding the impending war at Kurukshetra.

So the splitting of the atom to produce atomic energy in the modern times is not entirely a new thing hitherto quite unknown to the world. There is also another instance, still older, which has been revealed to me. (BWS-86)

Every particle of the human body possesses immense force and the entire universe is closely connected with it. Every point of the spinal column is full with the greatest power. But no heed has so far been paid to it. People are all crying for kundalini alone, hankering madly after its awakening. Every particle in the composition of the kernel of the various brain cells has its own powerful force which surpasses that of the kundalini. But nobody has yet tried to utilise it for the good of humanity. My view may not be acceptable to most of the Jnanis, and even if I demonstrate it to them they may not be sensitive enough to realise it. A time may however come, as it must, when people will understand and realise it. Let people create in themselves a keen interest for the attainment of that higher most state for no price whatsoever. But the response seems to be very poor. It is perhaps due to some of my own shortcomings. If however none comes forward to have it of me, I may drop it off at large, to be picked up by anyone who may be capable of doing so. I may assure you that I am over-flooded with that feeling but I keep it under restraint lest it flow out by itself. The out-flow can however be effected in a moment by touching only one of Nature's knots, but that is not the Divine will at this time. (SS-112,113,114)

Man is powerless. The genuine feeling of powerlessness, in the true sense, is itself a power. Let us examine the two words, ‘power' and ‘powerless' in respect of their sound when uttered. In the word ‘power' the pitch of the sound is raised at one point and is consequently shorter, while in the word, ‘powerless' it is at two places i.e. in the beginning and at the end. This brings us to the conclusion that the word ‘powerless' has a double force. Let us now take up the word `powerful' as well. It also sounds high, being composed of three syllables, two of which have an equal force which is similar to ‘powerless'. The similar forces put in together act in opposition to each other, effecting repulsion. Hence the action becomes in-effective. The word ‘powerless' is generally applied to God, the Centre, which has really no power in itself. Powerlessness includes in itself the idea of power which is there in a stagnant state, just as it is at the Centre. Now the Centre is known to be the source of all power. That means that the stagnant or static state, interpreted as powerlessness, is the real originator of power. To sum up in a word, energy in action is power, while in a stagnant or static state it is powerless. Thus we arrive at the conclusion that powerlessness is the root or the source of power or in a sense the greatest, unlimited power in itself.

If somehow one is able to stop the outer action, or in other words the outflow of power, it gets balanced and consequently becomes most effective. I want you all to acquire absorbency in that Ultimate state, stagnant at the base but active at will. But that can be possible only when one's individual mind gets properly regulated and balanced, having negatived one's own will altogether. What remains in him then is nothing but ‘Nothing'. (SS-332,333)

Nature's stern eye is therefore now directed towards it with full force, and what may come to pass in the near future may be quite beyond common conception. As a rule Nature never interferes with the working of one whom it has endowed with its powers to act in accordance with the need of the time. Whatever working in this connection lies to my charge is all tempered with Nature's kindest grace in subjecting me completely to my master's will and command. For that reason it is now only the master's orders that are awaited in this connection. (SS-172)

For further reading please see FINAL STATE.

Please see STAGES OF PROGRESS.

The practices advised under the system are not merely formal and mechanical, related with the closing of eyes for meditation. They have a definite object, a purpose and an end. There are two aspects of it, the one being the abhyas, and the second the Master's support through Pranahuti or Yogic Transmission which accelerates the abhyasi's progress by removing complexities and obstructions on his path. Under the old ways of practice, it was the abhyasi who had to struggle hard for removing his impediments and obstructions while the Guru's job ended with prescribing for him certain mechanical practices for the purpose. It is, however, not so in Sahaj Marg where much of the responsibility in this respect rests upon the Master who removes impediments and clears off complexities from the abhyasi's mind by applying his own power through Yogic Transmission or Pranahuti. (SDG-87,88)

Often, some of the abhyasis complain that during their individual practice they do not have the same amount of calmness and absorption as they have while sitting with me. That is but natural, since their main objective is the attainment of peace and not of realisation. Besides if I take the privilege of asking them how long and how often they practice at home, it will be clear that in most of the cases they do not practice even for an aggregate period of one hour during a whole week. Certain sansthas advise meditation for six hours a day or even more, with the rest of the time devoted to satsangh, whereas I advise only for an hour in the morning and another hour in the evening. But even for this they offer excuses saying that they do not get time, or they do not feel absorbed during meditation. They can however discover the reason themselves. But if they like I can tell them that this is due to lack of interest and devotion in them. If one feels inwardly devoted to God, meditation becomes a part of his duty and then there is no question of inclination or lack of absorption. (SS-162,163)

For further reading please see ABHYAS.

Prakriti came into existence at the time of creation through the effect of the revolving motion around the Centre. The motion generated power, which subsequently led to be the cause of creation. I feel that prakriti loses its existence in maha pralaya for if any composed up thing remains in existence maha pralaya has not been effected in true sense. What remains after that is but the One. We may call it Zero or the Base for the sake of understanding. No Prakriti and no Universe can stand without the Base. There must be a backing for the existence and that backing is God or Brahman. Existence is meaningless if it has nothing to stand upon. (SS-247)

The latent motion, which is concentrated energy, cuts out crevices for the power to burst forth and flowed out afresh leading to the reformation of the universe. Man came into being. The latent craving to return to his origin also began to spring up in him, because the real Essence which he partook of, being very powerful, began to attract him towards it. The thing which after coming into motion led to be the cause of the creation was also inherited by him. But that was contrary to the static condition because its basis was activity. When the thought of going back to the static state was stirred up in man, it became essential for him to bring the activity which had sprung up in him into a latent state as far as it was possible. He began to seek out means for it. At last it came to his understanding that just as the latent motion was grosser in comparison to the Absolute with which it was connected, in the same way he must also take up something grosser for the purpose, to enable him to attain the destined ideal of Reality. This led him to the conclusion that he must create in himself a form of contraction or withdrawal similar to that at the time of Pralaya. (BWS-127)

No doubt we shall reach that point {Complete Negation} in natural course at the time of Maha Pralaya, but what we strive for, is to acquire it as early as possible in order to save ourselves from the miseries of innumerable lives. Just as Maha Pralaya or complete dissolution is essential for the return of everything to the origin, similarly for our return to the point we must bring about our Pralaya (destruction) or acquire a state of complete dissolution of all things of our own making. It means we have to be free from all our belongings and assume the same naked form in which we were at the time of creation. (BWS-195,196)

Now we want to go back through downward motion to the condition from which we had come down. We use our central force at one point just as the Almighty did when He created the world by issuing forth the powers of creation from just beneath the Centre through the force of His will, in different forms and colours like the fibres of the net, to complete the creation. It was one with Him when there was no creation. He has been at His centre and shall be there when the things, which have come down, go back in Him, or to the original point called the Centre (as explained later in the book). We began to weave our own fibres of different hues and colours and we are all the time with them.

Now we want to return to our own centre. The process naturally will be to draw these things to the point of origin. We do the same thing in meditation and try to gather ourselves at one and the same point to create our pralaya, which is the state we were in when we came down. (BWS-42,43)

For further reading please see SELF DISSOLUTION, NEGATION.

The power of Prana being all pervasive, nothing is free from its influence. It is inside the food as well as outside it. We apply the push of our thought to it, which brings it to a state similar to that which causes spark by friction, though it is somewhat different and purer. That which springs up by our contact with Reality leads us towards Supreme, the power below it not being capable of the job. Human imagination has no access to it. This paves our way to the Infinite. Thus so much distance is covered so very easily. (BWS-163)

It is a matter of greatest regret and pity that this age-old process of Yogic transmission originated and widely practiced by our ancient sages has now gone into complete oblivion in the very land of its origin, where today, only but a few might feel inclined to believe it even. Some people try to ridicule it by misinterpreting it as nothing but mesmerism or hypnotism. I have explained this point in my book Efficacy of Raja Yoga. (BWS-223)

Power of transmission is a Yogic attainment of a very high order by which a Yogi can infuse by his own will force, the Yogic energy or Godly effulgence within any one and remove anything unwanted in him or detrimental to his spiritual progress. He can exercise this power not only on those assembled around him but on those, too, who are away from him. The power can be utilized in any way at any time. One who has got command over this power can, at a glance, create temporarily or permanently, a condition of the mind which is far ahead of the existing condition of the mind of an Abhyasi and which otherwise will require a life time to be achieved. It is not only a vain assertion but also a bare fact and may at any time be practically verified by anyone who pleases to do so. Sages have often, through power of transmission changed the entire nature of a man at a mere glance. The wonderful examples of the great sages like my Master, Samartha Guru Shri Ram Chandraji Maharaj of Fatehgarh, Swami Vivekananda and others offer ample proof of it. (BWS-225)

By the grace of my master I shall try to reveal a great secret, or a mystery, which the people in general do not know. It is a great wonder when a great personality like Lord Krishna, Swami Vivekananda or my master changes the entire course of a man's life. How is this done? (SS-229)

Pranahuti is effected through the power of will which is always effective. If a trainer in spirituality exerts his will to mould the mind of the trainee it will bring effective and excellent results. (SS-230)

The worthy trainer with the power of yogic transmission weakens the lower tendencies of the mind of the trainee, and sows the seed of Divine light in the inner most core of the abhyasi’s heart. In this process the trainer uses his own will-force which has the Divine Infinite power at its back. In a way he is conscious of That and he just focuses It through the lens of his own will upon the heart of the trainee. The trainee may not feel anything at the beginning. The reason is that he is accustomed to feel only through the senses, and the Divine power is beyond senses. After some time, however, he may feel the results of such transmission, which also are in the form of subtle changes of the workings of his vital parts and of the tendencies of his mind.

A crude analogy of this process may be found in mesmerism and hypnotism whose results are contrary to those of Pranahuti. (SS-231,232)

By now the reader might have come to the obvious conclusion that the power of Pranahuti is a Divine Power working through the channel of pure mind. How is the mind purified? How does it get connected with the Divine Power? The simple answer is that these happen when the thought is linked up with God permanently. Again, how is one to link up his thought with God permanently? Many answers have been given to it. But the secret which bubbles up from the bottom of my heart is that it is my master who does it, who did it, and who is doing it. When I saw my master my heart was filled up with his light. And I started to remember him constantly as my Lord, my Master and my Soul. May all true seekers find him. Amen! (SS-233)

“The material particles can be transformed into energy.” The view is not so controversial, since matter in its super-finest state is converted into energy. Or, in other words, matter is only energy in a grosser state. It is a scientific law and, as far as I understand it, is accepted by modern science too. This is the very elementary basis of our system of Transmission. You have yourself expressed it beautifully as, “Transmission works in the conversion of matter into energy, and energy into the Ultimate”. (SS-234)

Changes in a man's being are brought about under the Sahaj Marg system in a most natural way through the process of transmission (Pranahuti). In fact, under this system the regulation of the mind is the job of the Master and not of the Abhyasi himself. When the individual mind is brought to the state of the cosmic mind, the manas assumes its real form and begins to give proper guidance. (SDG-13)

As a matter of fact the human mind is a reflection of the Kshobha which set into motion the forces of nature to bring into existence the creation. The action started in a clockwise motion; that is why we see everything round in Nature. The individual mind is thus a part of the Godly mind (Kshobha). If somehow we turn its downward trend towards the Base, it will become quite calm and peaceful. But so far as my personal experience goes, I find that it is only the help of one, of Dynamic personality that can turn it towards the Base. It is only the power and the will of such a personality that marks in this respect. (SDG-13,14)

The first and almost immediate effect of the transmission is to give peace and calmness which can hardly be expressed in words. This experience in Meditation helps to gently remind us of the source to which we must return and repeated experience strengthens the remembrance of our original home, and so loosens the bondage of the present life. As the transmission takes us to deeper and deeper levels of remembrance, our journey to the source becomes firmly established.

I pray that all of you may be granted this experience to see the Light of the day. (SDG-24)

The light which the preceptor infuses travels to the different centres and a sort of vibration is felt by the abhyasi even at the higher points. (SDG-51)

Transmission gives a new life to the sleeping condition of man, and prepares for the highest approach reserved for human beings. Not only that; it transforms the whole being, shattering all the obstacles in the way of progress. (SDG-104)

Master's support being an essential feature of Sadhana, it becomes incumbent upon the abhyasi to seek a worthy guide to lead him on, helping him by his power transmitted through the yogic process of Pranahuti. This is the only effective means for bringing about the desired result. Under Sahaj Marg the Divine grace is directed towards the abhyasi through the process of Pranahuti. As a matter of fact what Pranahuti does for the spiritual uplift of the abhyasi in the shortest possible time, independent efforts cannot do even in a full decade. Serious difficulties often arise when meditation is practiced independently in accordance with the old methods prescribed in books. Under the old system of abhyas one has to keep on struggling with the mind in order to stop its unceasing activities. The struggle continues all the time without any success in the real sense. Thus practically there is no meditation at all, and all the time is lost in mere struggling and suppressing mental modifications. In order to overcome this very great difficulty, under the Sahaj Marg system we simply connect ourselves with the power of the master whose mind has become thoroughly disciplined and regulated. His power then begins to flow into the individual, regulating his mental tendencies. Pranahuti is therefore of primary value in giving the abhyasi surest success. Our tiring labour for ages and lives can be saved only when, by God's grace, we are able to get a master capable of helping us through Pranahuti. I therefore advise you in all earnestness to seek for such a one for your guide. They are however rare but definitely they are there, and a true seeker if he is really in earnest can never fail to trace one out. (SS-188,189)

Rest assured that diseases never enter the body of the abhyasi through our process of transmission. This is my experience as well as that of my master. On the other hand it has often been experienced that some of the diseases do go out by the effect of the process of purification. (SS-229)

Please see RELIGION - IDOL WORSHIP.

Please see STAGES OF PROGRESS.

Please see STAGES OF PROGRESS.

As for Prarabdha Karma, I think and see in my vision that they are in store for bhoga, as every action of body or mind produces some effect. We can attain liberation when we have cleared ourselves of all the past impressions. It is of course a tedious task. In Raja Yoga, they appear for bhoga in an almost fried up state due to abhyas and good guidance. The process of bhoga is also carried on during sleep provided the Master — the essential need in spirituality — is worthy of the task to bring these things round for bhoga in the dream. We have only to unveil ourselves through devotional practices. (SS-247,248)

Why is Prayer necessary? It is because at the time of prayer we adopt supplicant mood and becomes very near to surrender. When we cannot do surrender easily, this is the method. (SDG-52)

Prayer is the sign of devotion. It shows that we have established our relationship with the holy Divine. In prayer we try to reach up to the central point. It can be attained by resigning ourselves to the Divine will which is absolutely simple and tranquil. The most important and unfailing means of success is, therefore, prayer. (SS-244)

The most important and unfailing means of success is the prayer. It connects our link with God to whom we surrender ourselves with love and devotion. In prayer we stand before Him as a humble suppliant presenting to Him our true state and completely resigning ourselves to His will. This is the true form of prayer and as true devotees we must also feel satisfied with the Will of the Master. It is a folly to pray to God for petty worldly ends except in most exceptional cases when peace of mind is greatly disturbed for want of bare necessities. We should always pray to the supreme Master the Omnipotent and the Omniscient alone with a mind totally absorbed in love and submission to Him forgetting even ourselves altogether. This is the proper way of offering prayer, which in such a state seldom goes unrewarded. I have dealt with this point more elaborately in my book, Commentary on Ten Commandments of Sahaj Marg. (BWS-210)

The reason why prayer should be offered with a heart full of love and devotion is that one should create within himself a state of vacuity so that the flow of Divine Grace may be diverted towards him. In other words we create a space within us which attracts the direct descent of the Divine current. A poet has said, “O, thou thirsty for the Divine intoxication! Empty thy heart for the purpose, for the head of the bottle of wine bows down only over an empty cup.” Constant practice brings a man to a state in which he begins to feel himself in prayer all through. This state is acquired when an abhyasi practices in the way directed above and the Divine Grace is set into motion. When the final stage is reached he begins to dwell all through in a state of prayer even while discharging his worldly duties, and the same state prevails during all his worldly engagements without the least disturbance or interruption. “I do not ask you to detach yourself from the world but only to attend to everything with a conscious idea of the Divine (A poet’s view)”. If a person develops that state of mind he is constantly in a state of prayer, which implies he has realized his own serfdom and the Lord’s Mastership and has established a permanent link of devotion. Everyone can attain this state but only after sufficient practice. He who acquires it abides in the state of supplication permanently. He is at liberty to put up humbly before the Master anything he likes. Everyone has to assume that state at the time of prayer; then alone is the prayer accepted. This is the relationship of love which having been established in the sphere of self extends up to that of the Master. This is the link which once established is never severed. But still the final destination is far off, though the power of thought, which is enormously great, makes it easily accessible. Remembrance brings a lover close to the beloved. There is no limit to this closeness. The greater the love or affinity, the more does one advance towards Him. This relationship comes to us by inheritance. Now it is our duty to develop it as far as to secure utmost nearness to Him. The state of prayer is that of a devotee and it is strengthened by love and devotion. This constitutes the first step in the ladder which helps us to climb up to the Ultimate. All stages or states of spiritual advancement are within it.

No particular time is fixed for the prayer. One can do it when he feels inclined to it or else he should try to create a disposition for it when required. One should always pray to Him alone who is the Master in the true sense and one who is capable of being called one. I do not think it proper to pray to the slaves, i.e., to those powers which are subordinate to man and which are potentialised by him. The ravages of time have now reduced them to a consumptive state. It is also sheer folly to pray to the Great Master for worldly gains except in most special cases. Of course it is right to pray to the Master for that which is ordained. This comes under the rule of true etiquette and signifies our acceptance of Him as the Master, entrusting to Him our entire self.

Now for the form of prayer which may ensure the greatest good to everyone, I may say that one should be brought to the same state of mind which is usually developed at the time of prayer. The feeling that he as a true servant approaches the great Master in the humble capacity of an insignificant beggar must be engrossed upon his mind. He may put up everything before his Master, resigning himself completely to His will. In other words he may assume his real form after surrendering everything to the Master. He should withdraw himself from all sides and turn completely towards Him losing all worldly charms. The remembrance of everything should merge into the remembrance of One – the Ultimate, resounding all through in every particle of his being. This may be known as complete annihilation of self. If one develops in this state, in my view he should be considered as an embodiment of prayer. Every thought of his will be synonymous with that of the Master. He will never turn towards anything that is against the Divine will. His mind will always be directed towards that which is the Master’s command.

People should be exhorted to offer such a type of prayer. If one achieves and settles down in it what else remains for him to do except remembrance and that too such a one as never comes in consciousness even. Even great saints remained thirsting for it without even getting up to its brink. They remained longing for it forever. It is not an ordinary thing. One will be struck with wonder if he grasps its real significance. There is extreme simplicity, and in spite of the vibrations in it there is perfect calmness which can hardly be termed as such, and to say nothing of emotional excitations. If we call it ‘light’ it may not be correct. Similarly, it can never be called ‘darkness’. It is a state which none may perhaps like to appreciate. It is in fact the end of everything. All stages finish at this point. It is the absolute Reality – the Source of everything – the Ultimate Mark which we have finally to arrive at. What beyond……? May the Lord bestow upon you all an opportunity to be blessed with its realization. Amen. (BWS-135,136,137,138)

Pointed attention upon the Real may be taken as the essence of prayer. This is the starting point, and the removing of superfluities is the first step towards it. People may wonder why I have called it as the beginning.It is in fact a state of consciousness. Though consciousness is present at every step, yet this one is the higher and superior. I do not take up the subsequent states for it would be very difficult to grasp them, and the final phase cannot even be conceived of in any way. Oneness prevails there in full swing. Prayer comes before this state is entered into. These three stages, or two and a half as one might say – because after that ‘awareness’ is lost – may for the sake of understanding be taken as the entire space from the beginning to the end. The intermediate state is also implied in it. This, which I have termed as the beginning, is in fact the real abode. Perhaps there may be some difficulty in accepting it as the beginning or the first stage of prayer. The idea is analogous with that of child who starts learning the alphabet with a view to secure higher approaches, so that subsequently he may start tackling higher problems and deeper thoughts. That means the ideal was before him, though at the time he was entangled only in the structure of words and letters. This preliminary stage may appear to be a superfluity in comparison with its final phase. This first state exists in every man who starts prayer, but if the final point is in view it will influence the grosser thing too, and by and by he will attain a state where the main point alone will be before him and he will have his stay on it. When this preliminary state is attained one must then try to get it expanded. Expanding does not mean swelling it up like a balloon but to develop it by introducing into it the real substance or power. When it develops to the extent that grossness begins to be converted into lightness almost up to the point of extinction, then he must understand that he has entered the sphere where only the faint ghost of the idea of the subtle existence of something remains. (BWS-139,140)

Since we have accepted prayer as essential, it now becomes imperative to understand how it should be conducted. I consider the following short prayer to be essential for an abhyasi; though there may be other forms too I prefer this short one:

Before creation allround there was peace. When the world emerged into the present form the central point was already rooted deep in all the beings. This being a part of the Supreme, it turns our attention towards the Source. In prayer we try to reach up to that central point. This is however possible only when we create a similar state within. This requires practice. It can be attained by resigning ourselves to the Divine Will which is absolutely simple and tranquil. Apparently it seems to be very difficult, though in fact it is not so. It is not difficult for those who aspire for it. When a man creates in himself a strong craving for the Absolute, he is indeed in a state of prayer and it is for everyone to strive for it. Whenever a man enters into that state even for a moment, his prayer is granted but it requires continued practice to accomplish it. (BWS-144)

You will be happy to note that none of the preceptors has even the slightest touch of maya in all his Transmissions. It is only the pure wave that flows from him to the abhyasi. In my opinion such pious methods must at all cost be adhered to in order to promote piety and righteousness all over. I pray for the making of such noble personalities to work for the enlightenment of the world, and time alone shall bring the results to light. We must try heart and soul to prepare such worthy souls as may be useful and helpful to the future world. (SS-235)

Under our system, the dormant energy of the centres and sub-centres is 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 in contact with the Divine, the lower ones get merged into them.

Thus the higher centres take over charge of the lower ones. The lower centres too are cleaned so as to relieve them of the grosser effect which keeps them enwrapped. That alone is the natural course, and I think no other method except that followed here can ever bring out such results. Every trainer of the institute, having firm faith in the master, can bring out such results in an instant if the abhyasi has developed capacity for it. (SS-359,360)

If the trainer lacks discipline, he is no more fit for the job. Trainers insult, if taken seriously, is my master's insult. (SS-299)

In Sahaj Marg alone the method of training weaves the requisites of spiritual fabric of the abhyasi, and so the preceptors have got very heavy work to do. I can say with authority, that without the help of the preceptors a man cannot cross the higher regions, because life has come from higher to the lower regions, in other words it is descending with its own force. Subtle force is very strong, and if an abhyasi tries to go further by his own effort, he is pushed down because he can not get at the subtle force. Up to certain centres an abhyasi can go in considerable time, but beyond that none can go by himself. The preceptor has the “knowledge of centres and the energy they contain, and he exercises the divine power coming direct to him to set everything right”.

The chief instrument of work for the preceptors is the WILL. Of course the methods are there which help the abhyasi to achieve quick and better results, and these I have already written for the preceptors. Now I have requested the preceptors of the mission to add their own experiences. The methods that preceptors follow for the abhyasis are meditation and prayers. The other necessary methods are resorted to by the preceptors themselves for the elevation of the abhyasis. (SDG-51,52)

Prejudice is the greatest evil, rather the deadliest poison to spiritual life. It keeps one confined to oneself, losing all access to a broader vision. It creates narrow-mindedness and all prospects of development and progress are lost to those who pin their souls to it. Prejudice breeds hatred towards others and it is nothing but a feeling of false self-superiority in a disguised form. If you nurture this evil, you thereby add one more link to the existing chain of egoism. Consequently you remain farther away from reality. The realization of the Limitless thus becomes an impossibility. (BWS-177)

As I could discover after a life's experience, the greatest obstruction on the path of spirituality is offered by our feelings of partiality and prejudice, which may be roughly assumed as a type of ahamkara. (SS-501)

Our present education, being dyed in the gaudy colours of Western thought, tends towards the increasing of necessities of life to an abnormal limit. All through life people go on striving for their procurement with the full force of their thought and effort. That becomes their main pursuit of life. Reverses and failures create unhappy effects upon them and spoil their mood. (SS-518)

For further reading please see EDUCATION.

If a king thinks and repeats every moment that he is a king, it means he is adding round himself more and more layers of grossness and solidity, and in that case every one would be accusing him of arrogance and vain pride. When it surpasses the limits he gets transformed into a second Ravana, who along with his many heads had one of an ass which symbolized his foolish arrogance. It is really not for the king himself but only for others to regard him as a king. On his own part he is expected to be gentle and kind and a supporter of the weak and the poor. Then alone shall he be able to command the full respect of his people. (SS-154,155)

I wonder how people begin to take even the very primary attainment as all and sufficient for them and become arrogant about it, though on the other hand they would preach a lot against pride and arrogance from their platforms. Their impractical knowledge of the scriptures may probably be responsible for it. Generally, those who undertake to coach others in spirituality before they themselves have made any practical attainment in the spiritual field are often a prey to this evil. Pride or arrogance constitutes an additional link in the existing chain of egoism. As a safeguard against this gross evil one should keep himself directly in touch with God through sincere prayer as it is prescribed in our Mission. If one neglects this elementary principle, I believe he is not the least interested in the pursuit but has taken it up only by way of recreation or amusement. (SS-285)

Pride and arrogance have therefore too be eschewed, and if one does not heed this virtue, he is swerving away from the path of duty or dharma and even of spirituality. (SS-501)

Kabir puts this idea nicely in one of his verses:

“The low-born having submitted themselves to the infinite grace of the Master have achieved emancipation, whereas the high-born being saturated with the pride of caste-superiority finally got themselves drowned”.

Everyone must therefore try to be free from this evil. (SS-155,156)

Really we are living in the world which has been spoilt by us and it can be called a prison. We imbibe the vicious thoughts, and its effect is there in this world. But in spite of the fact that we are in prison, we should be free from this idea. The accused are in jail, and the officials of the Government are also in jail. The former think that they are in prison, but the latter do not feel that they are imprisoned. If sufferings are there, nectar is also there. (SDG-105,106)

There are perhaps only a few among the masses who have ever given any serious consideration to the problem of life. Generally they take a very narrow view of it. The only problem before them is to secure a decent living, well provided with the desired comforts. In other words, to them the object of life is only to achieve the greatest possible comfort and prominence in the world. If they are able to achieve it, they think their life to be a success, otherwise not. They may, however, pass on as great men, philosophers, scientists or politicians and acquire worldwide fame and riches, but their problem of life still remains unsolved. It does not really end with death, for it is only a change of form. Our next life, whatever it may be, begins after death. Just as prior to our present life we have had numerous other lives in different forms, similarly even after our death we may have numerous other lives. The cycle of birth and death continues indefinitely. The problem before us is not to find out a solution of 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 extinction). (BWS-187)

We should not dwell in thought that God does not exist. It is the place where we should stay, and that is the main goal of life. All of us are proceeding towards Divinity or the goal of life — some consciously and some unconsciously. They, who proceed consciously, are as if swimming in calm waters. Those who are proceeding unconsciously, are beating their hands and feet in the sand of the desert. Master, of course, is the medium between the two, and He tries to create relationship of the Abhyasi with God. When that is done, a part of His duty is over. (SDG- 103,104)

You can bring others on to the path by your prayer, devotion and pious thoughts. (SS-305,306)

It matters little if a few break off from us, because what they have gained during their brief contact will develop in the subsequent life, if not in this one. Thus our labour is by no means wasted or lost. (SS-235)

As regards your question whether all proceed towards God spontaneously or by God's will, it may suffice to say that every river joins itself with the ocean losing its own identity altogether. The ocean does not come to mix with the river. Just so do we proceed towards the origin. A time shall be when all will merge in It, and that will be the time of Maha Pralaya. We practise only to cut short our way, and thus be saved from the miseries of innumerable lives till then. (SS-246,247)

Psychology gives the picture of the things but there is no remedy for their correction. It is only the Sahaj Marg which can bring about naturalness in it. (SDG- 44)

Please see ABHYAS, PRACTICE, MEDITATION.

How is it that a man is given four punishments for a single wrong? Man is a complex being. Whenever he does a good or bad thing, the mind thinks, and the heart decides, and human organs begin their function. In both these, there has been help from mind and heart. The sense organs which functioned also remained guilty. And as this is a part of the body, the body also is responsible whenever we think of bad things we leave impressions of the bad thoughts in the atmosphere. Nature will punish for it separately. One would get bad life or hell according to the wrong he has done. He will be punished in hell to the extent to which he ought to be; the rest will have to be undergone by taking a birth in this world. Mind, which felt the action to be bad, underwent the punishment. Its effect was bad and this was the punishment to the heart. Society also hooted him out. He got hell because he had spoiled the atmosphere. The third punishment was that which the body and its associates got. Thus, all those that helped in doing wrong got punishment.

“When I saw the beloved, my mind got stirred. The fault was of the eyes, but the heart was stabbed”. (SS-433,434)

Instead of taking the fulfillment of desires as a punishment, it would be better to treat the very existence of desires as a form of punishment. (SS-435)

Please see ENTANGLEMENTS.

Please see CLEANING.

The ideal of purity held by the Hindus, in particular, is indeed very high. But now, in its degenerated state, it has gone down to such an extent that it exists merely in imagination. All the principles thereof have been quite forgotten, and bathing and washing are the only remnants left now. The principle of purity was based on the thought that the Eternal and pure Existence which we have to enter into is entirely free from all contaminations. It is perfectly pure. This highest standard of absolute purity free from all impurities (mala), distortions (vikshepa) and coverings (avarana) was taken up for the ideal. Our being is contaminated with all these and hence is far below the ideal. Thus our attention being directed towards the attainment of purity of that highest level, we began to imitate it in all outward ways, looking particularly to the cleaning of the body. The external ways adopted for the purpose began to cast their effect upon the mind and thus the internal purity too began to develop. This continued process supplemented by our firm attention upon the ideal contributed greatly to the attainment of highest purity. The process thus being accelerated, real purity began to flow in all through, and the mind began to get purified, producing good thoughts which helped us further in our pursuit. Thus we were doubly benefited. We had already resorted to means for the internal purification and now the external ways too began to help us a good deal in the work, and both combined together helped us immensely in the attainment of the objective. When both these get harmonized with each other, it becomes in itself a power which makes our path all the more smooth and we go on soaring higher and higher. Thus our feeling of purity helps us so efficiently in the attainment of the ideal. (BWS-129,130)

We have originated from Purity. The pure streams which were the cause of our coming into being had also originated from the purest Source, and for that reason the thought of purity persisted in us all through. Never can any impurity enter into them; not even the ravages of time could affect them in any way. Now because these currents had come from a very powerful source, they were permeated with absolute purity. These currents are really the result of the action of the original stir which had caused the creation and which were perfectly pure. Whatever came into existence through their medium was also perfectly pure in its original state. But the influence of time stained their purity and this was the result of our own actions and doings, as explained under Commandment 4. (BWS-163,164)

I feel like writing a puzzle: Whom does God love more? Him who has seen Him once and yet remains apart from Him! I wish to write a line or two on this. When did we part from God? When we took up the present form, the human body, leaving the Source. When we started from such a Big Source and have come down to the astral plane which is far below it, we took our abode in the cage of the elements. We should also maintain its remembrance so that we may remain within the sphere of devotion, and understand our present condition which is elemental. The place in which we now are is miles away from God with regard to Divine qualities. It means that the idea of God and man should be maintained even after Realisation. In short, do not throw away the human etiquette after Realisation. (SS-499,500)