1. People have become embodiments of puzzlement. First of all , they will have to be brought up to a single thought, which is to be that of the Master. They have to be warned not to entertain thought of any other person. You too have to help them in this regard. Ripeness of thought will be your responsibility . If somebody may be against it, he has to be told to find some other home. This is the basis of the organization. AB II VOL I P 57
  2. To impart spirituality really takes no time for a guide of high caliber like my Master. The time is mostly spent in effecting the making of the abhyasi. VR I 94-95.
  3. He ( Abhyasi) should not dictate terms for ways and lines for his spiritual training , because the teacher alone can understand what is best for an abhyasi. VR I 16
  4. Discipline is the elementary step for surrender. VR I 100
  5. Idolatry is :-
    a) If a man is slave of his habits
    b) If we suppose anything and it does not exist
    c) If a man loves his family and children and so on
    d) Any attachment towards material thing
    How can it be abolished?
    It is possible only when the thought does not take any such impression. We should avoid the worship of concrete things so that we may rise above and catch it. VR II 212
  6. I consider orthodoxy to be just like a wall one has erected in front of himself , by which the way is barred. VR II 236.
  7. In our system , trainer at the very outset weakens the downward tendency of an abhyasi by the effect of his own will power so that the particles may automatically get diverted towards the Divine. This is the state of higher stratum of mind, and that lower tendency is of lower stratum. This is the philosophy and is also the basis of training. TM 15
  8. 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.” RD 24
  9. It means balance in all senses and faculties, nothing more or less than what is naturally required at the time for any specific purpose without its slightest impression on the mind. RD 33
  10. Actual realization comes only after training in the realm of practice, and for that, knowledge or erudition proves to be of little assistance. RD 37
  11. spiritual training for the attainment of higher stages is only possible by the process of Yogic transmission and by no other means. RD 46
  12. The attainments you make during the period of my physical existence will be of value to you after my I am gone. But if you neglect it now, dwelling in the idea that you shall have it by developing attachement with me even after I am gone from this material world , it may be then a hard nut to crack. VR II 50
  13. Proper spiritual training, fitting closely with the present worldly life is, therefore, the only thing required for the spiritual growth of the common people and which has so far been unfortunately neglected. RD 56
  14. The main purpose of training is that a man should begin to imbibe within him as much of godly attributes as possible. RD 53
  15. Spiritual training starts with inner cleaning or the purification of ‘Chakras’ which is the most essential factor in spiritual advancement. RD 59.
  16. Upto the time , a baby begins to speak or think , the suggestions of its parents and others affect the character that just begins to form , and the suggestions become part of the young ones life. The child ‘becomes’ the meaning of the suggestions. AB I P 1
  17. A baby can also take the impression of the words , spoken by its parents , even though it has not developed thinking or understanding . As such , one must be very cautious in speaking even before babies. AB I P2
  18. When I view the human beings I find the direction of their thoughts downwards i.e towards worldly affairs instead of being upwards i.e towards God. AB I P97
  19. I am warning and instructing specially on that account . Mere spirituality does not work ; very few people are capable of comprehending it. In general people discover the inner (capacity) on the basis of outer expression. There should be attractiveness, sublime flexibility, and softness in speech .This I am addressing to everybody. If somebody has nothing lacking in him as regards spirituality , but its expression is not of upto the mark , I cannot call him perfect. AB II VOL II P 121
  20. For thorough understanding of things, one must have practically attained the state of mind required, before one can come out to explain it to others. VR II 80
  21. Regarding troubles of the world , nobody having material form is free. Even our Avatars were not free from troubles. We must make the end of troubles we get from birth to birth. If we compare ourselves with those in trouble, I am sure that our pangs are in lesser degree, because there is something reigning inside which does not give raise to the seriousness of it. VR II 229
  22. 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 abhyasis heart. In this process the trainer uses his own will force which has the Divine Infinite power at its back. VR II 149.
  23. The will force comes from the individual mind which makes our way clear. We keep the idea of pumping out a certain thing from its proper place called the individual mind. The force increases day by day and our individual mind too, having the idea of going above becomes stronger and thus begins to loose the effect of bad training. It serves the double purpose. It cleans the individual mind and also brings the goal of human life within reach. ERY 7
  24. Waiting is also a sort of intense remembrance which is greatly beneficial to spirituality. VR II 236
  25. 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 there of . One having dissolved one’s own self embarks upon an eternal exsistence, 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 it is not the caliber of every moth to burn itself in a dead flame. VR II 196
  26. If some trust is put in the trainer and some benefit bis felt due to him , this will begin to develop faith in the heart of real seeker. VR II 241
  27. God has no mind and requires human mind for connecting with Reality as it is evolved and so functioning of mind is not there. I mean God as Brahma in His absolute state beyond everything , beyond even power, activity or consciousness, not to speak of mind. VR II 216
  28. If we are deprived of all things necessary for the up keep of worldly life , and in its place the inner life which is worth having is given to us, we are in no way the loosers. VR II 220
  29. In respect of the associates who are under training with me , suppose I think of them as my disciples shall I not thereby be doing , discredit to myself by imposing again the link of relationship , which had so kindly been cut off by the magic effect of my Masters grace ? The thought of their being disciple creates in me an idea of being myself a Guru. So , in that case the training imparted by me shall never be pure and free from egoistic feeling and anything disparaging or derogatory to my position will incite me to fury. May the supreme Master keep off this worst evil from our Samstha for ever ! VR II 70-71.
  30. What is really essential for the pursuit is the subjugation of the feelings of Maya-Moha that is physical attachment. But hatred or repulsion is the very opposite of love , and attachment
    Also belongs to the same category or more appropriately, is the other extremity of the same thing. Thus the replacement of attachment by nits opposite, the repulsion or hatred, is absured and by doing so one can never be free from the feelings of Maya-Moha. Its right replacement can only be duty, which is free from both attraction and repulsion. VR II 89
  31. Pranahuati 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. VR II 148
  32. I shall have the fruit of my labour only when your hearts get flooded with pain so much that you may yourself become an ocean of pain. VR I 6
  33. 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 boon of Nature in disguise which helps deliverance from the effects of Sanskars. When one is cleared of their remnants, spiritual progress goes on unabated provided once mind is inwardly inclined towards it. VR I 48-49
  34. Everyone is involved in some extent at least in worries. Happy are those who pay no heed to them but ry to remain satisfied and contented under all circumstances. The only way that is to keep oneself concerned solely with the great power with a feeling of love and attachment. The superfluities may be treated as the barking dogs. Every thing in Him will then begin to get regulated, assuming a state of moderation and balance. This is the exact sense implied in the term “The transformation of man” VR I 54
  35. I chose a life of poverty, and the idea of having nothing but salt and bread was very charming to me. It is a matter of pity for me that none perhaps has so far offered me a chance to impart such a state to me. VR I 56-57
  36. Desires – how to overcome ? only answer I have “ Try to give yourself up to God like a dead man in the hands of a dresser” VR I 159
  37. It is said that a true disciple must try to imitate his Master. But at the same time they say that a disciple must follow what his master commands him to do, and not what he actually does himself. The question arises , how are the two directives to be reconciled? A real Master is known to be possessor of super normal virtues, related with his outer-self as well as with his inner-self. If the abhyasi imitates those virtues he himself gets transformed accordingly. It is in this respect that the abhyasi is advised to imitate the Master . The second directive is also quite to the point. It directs the abhyasi to follow the Masters commands and not his actions. VR I 243
  38. “Do not complain of misery , because it ( complaining) is far from etiquette. Happiness cannot be had without undergoing miseries” TM 44
  39. We receive power from our thought . It happens when we create harmony between the things of our making and those made by Him, in His way. TM 54
  40. We make a toy out of day, our attraction towards it will be in a way, comparatively more towards that than clay. Similarly, when man goes before Him, with a make-up, His view of him will be entirely different. Therefore, it is evident that we have to mould ourselves in such a way that His Eye may be so turned to us that we may receive That Light directly. This is the behaviour of Nature which we have to imitate. Now, in our daily life which is before us, we have to behave in the same manner as God has done with us, and is still doing. TM 34-35
  41. Generally people complain of numerous ideas creeping into their mind at the time of meditation. They think that they have failed in their practice unless they bring their mind to a standstill. But it is not so. We are not practising concentration but only meditation. We must go on with meditation unmindful of the foreign ideas that happen to come to our mind at the time. The flow of ideas is due to the activities of our conscious mind which is never at rest. We are still busy in meditation with our subconscious mind, while our conscious mind is roaming about and forming numerous ideas. Thus we are not the loser in any way. In due course, after sufficient practice, the conscious mind too gets moulded and begins to act in harmony with the subconscious mind. RD 61
  42. Proper making comprises of the right moulding of mind with due moderation in the exercise of all our senses and faculties. Thus the right type of training under the guidance of a capable master is by far the most important factor in our proper making without which higher attainments in spirituality are never possible. RD 53-54
  43. 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. RD 91
  44. At every stage of my life ; my mother taught me the lesson-“Be Honest! Do not steal”. The effect of her training was that this became part and parcel of my living . AB I P1
  45. all your actions will be governed and regulated by this thing only at the first step, wrongly, if unwisely directed, correctly, if properly directed. It means that it is the master of them all. It is the controlling agency in itself. This is the condition of your heart within you. It is working in different ways and colours. The main artery of Almighty with the idea of creation is working through it. The pendulum-like movement in your heart is nothing but the effect of invisible motion below the Centre. Our heart, being in touch with that invisible motion, plays the same part in its own place according to its capacity. Thus its function is almost the same as that of the invisible motion. Lo! the visible form of the Godly Invisible Motion. It is a drop of the ocean. ERY 24
  46. The vibrations thus created remain for some time located in the heart after which they gradually develop over to other Chakras and finally to every particle of the body. It is then known as Anhad. RD 61
  47. my humble request to you is that you should try to re-own the latent power which is the quintessence of Nature by breaking up the network interwoven by yourself. TM 40
  48. Human perfection lies in realising Master as one’s own Master, and oneself as His devotee, and being busy doing His service. By doing so, you have as though created a state of Negation in yourself, and due to which His look is directly falling on you. TM 56
  49. A devotee is concerned only with Master, keeping the thought towards Him somehow, and nearness being kept up. Now etiquette takes a different turn. When he have taken Him as Master, we must place before Him, as a wrong doer, every error as it is, which is committed by mistake, and which is against commandments. Our helplessness is proved by doing so, and Master too thinks that the mistake which a devotee has committed is really pardonable because he has placed it before Master due to the thought of helplessness being present in his heart. TM 56-57
  50. It is probable that big blunders might have been committed before establishing this relationship, but then they go on diminishing by and by, till finally their forms begin to fade away. TM 57
  51. To create the condition which I have denoted as helplessness, is called meekness, and to the share of whomsoever it came, he has really achieved all and everything. TM 58
  52. We should be as light as cotton so that we may start our flight towards Him with the help of a single push from a capable Master. SMP 45
  53. when the lower tie is snapped, that is, when his lower tendency is stopped, the thought of flight and reach to his Origin automatically springs up in the heart of man. This is the reason why he begins to like to do meditation and devotional practice (sandhya and upasana). TM 14
  54. The orders and commands from the Divine always come to those who are not under the spell of manas. VR II 208
  55. Real Bliss is that in which there is no bliss. So long as there is the sensation of bliss, there is Maya (materiality) included in it. VR II 247
  56. Brahmanda begins from Ajna Chakra, to which one comes after crossing over the Pind Pradesh. Thus the Chit Lake lies in Brahmanda and so also the point of Saraswati. I have stated in the ‘Efficacy of Raja Yoga’ (second edition page 25) that the Heart Region is extended from head to foot and the entire creation lies within this circle, that is up to Shikhar. VR II 208
  57. I have already mentioned about the forces of Nature and the power arcs. They are all utilised for the transformation of man in the way it is required. 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. VR II 128-129
  58. Great stress is laid in the Gita upon Nishkama Karma or desireless action. One may go on saying like that for ever still it may never crop up within him unless he adopts the means and practices for its achievement. This is in fact a kind of Layavastha (state of merging) without which the vision of Virat, as displayed to Arjuna, could never be possible, though proper capacity and advanced insight on the part of the abhyasi are also essential for the purpose. On witnessing the scene of Virat even Arjuna cried out that he could not bear to see that dreadful sight. The reason was that the Layavastha which had been transmitted into him related only to the conditions of the Virat Desh, while the scene witnessed by him was the display of the full force of the Brahmanda Mandal, which is far beyond the region of Virat. VR II 85
  59. The glory of God is reflected only in the heart which is pure like a mirror. VR I 19
  60. If passions are made extinct , intelligence will altogether be lost. The reson is that passions create impulse , and impulse create intelligence. They are therefore only to be regularized. In other words the animal passion is to be transformed into human passion. VR I 268
  61. The heart is the field for action of the mind . Mind is always as it is. It is the heart which as the field of action of the mind , is to be set right. VR I 270.
  62. This world is, in fact, a reflection of the other world. When we mould this image, it will affect the object also. TM 47
  63. When we are really quite unconscious of the very presence of peace, we are in a 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. RD 46
  64. Ordinarily a spiritual teacher should never consider himself fit for training others, unless he has secured his approach up to Brahmand Mandal at least (also known as Virat Desh), where everything appears in the subtle form, before it actually takes place in this material world. When a teacher has connected himself with that plane or sphere, he is constantly in touch with the inexhaustible storehouse of power. RD 49
  65. The preliminary step in the right type of training is that the aspirant’s tendencies of mind be directed towards God. For this the learned teachers of religion mostly prescribe physical practices of body and mind, picked up from religious books. People often find it a hard task to follow them and thus they remain lingering on indefinitely in the beginning with no further progress. A capable teacher should do this by own effort, exercising the power of transmission in order to create a permanent and deep-rooted effect. When our mind is directed towards God, we naturally begin to feel ourselves in touch with the Supreme Power in all our actions and workings. When this state of mind is permanently established within, every act we do, will then seem to be a part of devotion or Divine offering and we shall thereby be in constant remembrance of God all the while. Inner vibrations in the heart soon begin to be felt by the aspirant. This is the beginning of the spiritual state known as Shabda or Ajapa. RD 60
  66. Some people think that initiation alone is enough to solve their problem of life. If they are able somehow or other to secure initiation with a Guru, they do not stand in need of any further effort or practice. They think that a push by the Guru will in the end extricate them from the entanglements of Samskaras and Maya and lead them on to liberation. The notion though literally true, may not be very encouraging unless you completely surrender to him and the master too is of a specially high calibre. RD 63
  67. We have finally to arrive at a point where everything ends, including this idea of Aham or ‘I’. Such is the state of complete negation which we have finally to attain and where the cry of Aham or ‘I’ will be quite out of tune.The state of Aham Brahmasmi is originally caused by consciousness (or Chaitanyata) which automatically develops within us as we march along the path under proper guidance. It produces vibrations within, with the result that the mind begins to echo the same vibrations. This state of mind appears at every stage of spiritual progress in their forms: ‘I am Brahma’, ‘All is Brahma’ and ‘All from Brahma’. The entire state in all its three aspects is in fact unity in diversity in different forms. It appears in a crude form in Pind Desh; in Brahmanda Mandal it becomes finer and more subtle, while in Para Brahma Mandal it becomes extremely subtle. All these conditions end within the first of the sixteen circles as shown by the diagram RD 65
  68. From gross body we come to the mind body and then to the causal body growing finer or more subtle at every step and proceed on further, dealing with other coverings. RD 89
  69. The things after the first mind, all belong to the region of Heart. All the lotuses or Chakras are set within its limits. They can well be called a part of this big region. The stages of human approach are lying hidden in it. Super consciousness lies there. Sushupti is part of it. we are all playing like Ducks on the Water in that region. The stage of intercommunication with the liberated souls of the brighter word starts from this place. Individual mind plays its part in this region. It is the main artery of God. ERY 16
  70. It is very easy to cross the big region of heart by following the advice of ones Master. But remember a capable Master can only be he who has crossed all the regions far and above , and has the power of transmission. Firm will is , no doubt , required on the part of disciple. This thing is not really so difficult as it appears to be. ERY 30
  71. What is love , when I don’t know why I love Him and what for ? Sometimes in the state of love, emotion follows . Sometimes a man begins to weep and sometimes he feels in the weeping mood . Emotion no doubt is a human weakness, but I may allow it as it happens naturally . It causes no harm but gives a little benefit . Generally , the weeping comes when a man cannot bear it. In other words he is wanting in the capacity to bear. AB I P 32
  72. For every progress , rise and fall are necessary . AB I P 30
  73. Fear is the product of lower mind , and love the product of higher mind. Fear is also mental fallacy. When love awakens , fear disappears. A stage comes to the aspirants where he fears for no cause. That means he is growing up to a state where the state of lower mind begins to bid farewell. AB I P 37
  74. Thought is the rust of Reality. The basis of words is thought alone. If the thoughts are pure the words will be pure and effective. AB I P 42
  75. There is a sound ever present eternally, which is not heard except by those who, by Divine Grace have developed inner perception. This is Anahat-Ajapa. AB I P 59
  76. We meditate on the heart . During meditation we naturally go deeper and deeper till we come across the natural vibrations which are sounded “Om” . It is a clue that one is touching the “Upper” which ultimately reveals its own character. When Ajapa is felt in the heart, it begins to travel all over giving its stress at the plexus, till it is felt through out the entire being. Anahat really begins when one arrives on his march at the Trikuti or the cavernous plexus, if charging is there in full sway. AB I P 59.
  77. The causal body of a disciple is made to merge in that of the Master. When Master has done this, formation of Impressions (Sanskars) in the disciple is stopped. The cause of the organic aspect of being (Pind) is the cosmic aspect (Brahmananda) and the cause of the cosmic region is the para cosmic (para Brahmananda) What occurs there ( in Para cosmic region) comes down to the cosmic region. where from it desvends to the organic level; and then it assumes the form of suffering or enjoyment. This is to say that what has appeared as suffering or enjoyment at the organic level of the being originates in the para cosmic region. AB II VOL I P 61.
  78. If some mistake is committed, I mean especially during conversation, with some person he should apologize to him. In proportion to the apology being tendered from the core of the heart and with tearful eyes, the force of the mistake will become week to the same extent. But the difficulty is that she never realizes that he should not have said something undue and unbecoming. He considers everything uttered by him as right; and thinks that what he said was correct. Nobody expect God is perfectly right. It is useless to be e proud in this regard. This is created in someone only through God’s grace. This is to say that the origin of that (rightness of action) is He God. The pair of opposites contain pleasure of mind in them. Goodness and Badness are mutually opposite. Goodness can be recognized as such only when we have badness in opposition to it. Now, just consider as to what is to be their base or Foundation. All these are materials created by nature for man’s recreation. Whoever comprehended it like that has attained salvation of his human existence. AB II VOL I P 68
  79. The stroll of heart has already been completed. The first stage of the happy condition at the point of heart consists in the development of single pointed orientation. The second stage is that of eternal presence (in front of the object of orientation), viz purpose or destination i.e is God for God realization. This is not an ordinary happiness. The third stage is its oblivion. Then the stroll begins, when revelation of so many matters started. A stage further than that is concerned with experience rather imperience and expression through tongue does not remain possible. In the course of stroll at the (second) point of soul, all that is stated above remains in the shape of thought (subtler condition like supposition). Then sentimental enthusiasm drops out. A sort of light condition is felt all around. Glamourrising inclination disappears. Simplicity begins to prevail. AB II VOL I P 163
  80. Self contented state (Isteghnea) is the condition where in all impulses become quiet and all the senses become at their post; so as to appear inactive. If this condition is due to lethargy, the senses will not seem inactive (in a state of suspension) AB II VOL I P 163.
  81. It is human etiquette to consider oneself as devotee and Him (God) as the object of devotion. People forget this status and treat God as instrument to senses their ends. AB II VOL I P 175
  82. Who so ever rises to some height he has lowness within his sight to the same extent; this is the secret of the nature. AB II VOL I P 200
  83. Progress is in accordance with one’s love and faith in the Master; and stages of progress too are in accordance with the same. AB II VOL I P 201.
  84. I perfectly agree with the ideas laid down by Gautam Buddha. If we go with full force at our command towards our main goal, the world would itself become a second thought, go on doing the process of meditation till it is matured. This is the last stage of meditation. VR II 170
  85. I suggest a simple process which can be followed by all quite easily. If one can sell his heart i.e make gift of it to the Divine Master, hardly anything more remains to be done. This shall naturally bring him to the state of the absorbency in infinite Reality. 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. ME P 10
  86. A new chapter opens now under Sahaj Marg and that is divinization of the system to remove the devilisation of it. We have to work this thing in every center of the being. People will laugh at me if I say work continues in every atom of the body. In brief, I have given the process we adopt and can alone claim to bring about such personality. ME P 49
  87. Every possible effort is made to provide for worldly training of the right type in order to enable a man to secure a decent and comfortable living, but the proper training required for the realisation of self is totally neglected. Least significance is attached to this most vital problem of life. Reciting daily a few verses in praise of a God or Goddess for observing certain mechanical formalities by way of worship is all that the masses are taught to do. They do it for their whole life but probably without any gain what so ever. RD 53
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