1. It is thus in compliance with the wishes of my Great Master, revealed to me as his representative, that the Mission has been established and a new system under the name of ‘Sahaj Marg’ has been introduced, in order to meet the need of the time. The mission aims at the propagation of the ideology set forth by the Great Master through this newly introduced system of Sahaj Marg, and to awaken the sleeping masses. Divine consciousness, so as to set them right on the path of progress. For this purpose, it is essential to set aside the old mechanical methods involving forced austerity and penance, most ill-fitted to the environments of the present day life, and replace them by simple and natural means running in collaboration with the physical and mental disabilities of man who is now weaker , less enduring and short -lived. Moreover, the ever-increasing activities of modern life do not allow men sufficient time necessary for the practice of the tedious Sadhanas prescribed under the old systems.
   Due to the present degeneration of man, however the rule must be amended so as to offer chance to those who, though not deserving in many ways, are yet prompted by an inner craving for realization and are inclined to take up practice. In that case his proper moulding is also taken up by the trainer who, by the force of his own will, promotes the required talent in him as well. VR II 17-18
2. It goes to show that consciousness is the root cause of life. VR II 227
3. Adopt easy means for gaining easy thing. Dogmas can do you no good. It is the practical thing which will weave your destiny under a guide who has covered the entire distance up to the origin. VR II 21
4. It is only transformation of the inner being to its real nature. That’s what Sahaj Marg takes in to account, ignoring all misplaced superfluities connected with it. The practices advised under the system are not clearly formal and mechanical, related with 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 Masters support through Pranahuti or Yogic Transmission which accelerates the abhyasi’s progress by removing complexities and obstruction on his path. VR II 24
5. Do not follow a path because it is the oldest, for the oldest one may be most ill-suited to the changed conditions of the world and the society. Do not follow a path because it has been followed by the majority of men, for the majority may not always be right and is more often led by only a chosen few, who, in all possibility might have been misled.
   RD 67
6. We do not properly understand what effect our activities in the world produce upon the atmosphere of the Godly region. When joined with the inner feelings of the heart our activities create impressions in the cosmos, and they affect the human mind. They grow more and more powerful by the action of the cosmic energy; and the hearts of the people, when hit by them, take in their effect and begin to produce thoughts and more thoughts. In this way we have been spoiling the cosmos ever since our birth. That is the reason why we are never without a thought even for a moment. But those who rise above the cosmos, can no doubt become almost thoughtless. When a man goes on with his usual work, of whatever nature it might be, in the sense of duty having no weight or impression of it upon his heart, he does not spoil himself nor the cosmos. That is why Lord Krishna has insisted so much upon the recognition of the true sense of duty. VR II 61
7. Really the path nearest to your self is the path nearest to God. ME P9.
8. We have set up a tiny creation of our own in the form of our individual material existence, having layers after layers of grossness and opacity. What is now to be done is to shatter those layers of opacity one by one and assume the absolute state we had at the time of Creation. This is the gist of the philosophy of our system called Sahaj Marg. We are, so to say, to dissolve this tiny creation of our making or to unfold ourselves. ME P 11
   
9. Religion is for masses and spirituality is for the selected few. ME P 56
   
10. The conscience, as described in shatras is made of four things. Manas (mind), Chit (deeper conscience) , Buddhi (cognition) and Ahankara(ego). If all these become perfectly purified , conscience will give you only correct signals. ME P 70
    
11. The main purpose of our Mission is to install Spirituality in the place of the prevailing non-spirituality, through Sahaj Marg, pronouncing Master’s message “Awake, oh sleepers, it is the hour of the dawn” ME P 95
12. It is very difficult to explain God because there is nothing to compare Him with. We are therefore compelled to take up the method of contrast. VR 271
    
13. To be completely free from Ego is however an impossibility, for there is necessity to keep up a nominal difference between God and man. That is the only veil that keeps men apart from God. VR I 227
    
14. The system of Sahaj Marg Sadhana now followed in the mission presentsan easy andnatural Path for the attainment of the ultimate. ‘Sahaj Marg’ does not advise thosecruder methods which are hardly practicable in the routine life of man. under the Sahaj Marg Sadhana of spiritual training the action of the senses is regulated in a natural way so as to bring them to their original state, i.ejust as it was when it assumed the human form for the first time. Not only this, the lower Vririttis (Modifications) which are working independently are subjected to the control of super-consciousness . Hence their perverse action is stopped. The higher centres come under the charge of devinecentres and in this way the whole system begins to get Divinised. SMP 5
    
15. We do not mean merely to preach or propagate these ideas, but also to bring them in practice, apply them in daily life. The Mission aims to awaken the sleeping mass to Divine consciousness, so as to set them right on the path of progress. SMP 7
16. Our Masters declaration is that a Sadhak can reach such a state not only in one and the same birth ( lifetime) but even within a short period , if he is diligent worker and has a real guide. SMP 6
    
17. The most commonly accepted conception of God is Eternal Power. Truly God is neither Nirgunanor Saguna but beyond both. ”He is what He is” It is we conceive Him to be Nirguna and it is we who make Him Saguna, To avoid these quarrels, we must fix our view on the Original Eternal (Adi -Tatwa) be it Nirguna or Saguna. Whatever it is we must love it. SMP 12
    
18. It is we who have set up a tiny creation by providing the material which formed its basis. In it the function of God was but nominal except for the primary stroke of will stirred up the action (Kshob). The actual root of all things in existence was matter, which existed in essence form, just in the same way as the root of all machinery is the iron ore under the earth. The stroke of the will was full of high velocity which is still there and shall continue till the end. SMP 26
    
19. Mahatma as a great individual does not appeal to me. I would define Mahatma as the most insignificant being or rather a neglected figure, beyond all feelings of greatness, pride or egoism dwelling permanently in a state of complete self – negation. SMP 83
    
20. It will not be wrong to say that present day religion has become only a relic of the past or the bones of the dead. We have really buried true religion in the grave. Only, we clap hands in the name of religion and do nothing else. The real spirit is lost and only formalities remain in its place. RD 1.
    
21. Geeta as we have it today is really a commentary on what Lord Krishna spoke to Arjuna on the eve of the battle of Mahabharata Lord Krishna had actually transmitted the very conditions, explained by words of mouth into the heart of Arjun with the result that Arjun was literally feeling the same condition prevailing all-over both within and without. RD 44
22. Hatha Yoga lays down mostly physical practices to effect cleaning, some of which are too hard and tedious for all and sundry, while under the system of ‘Sahaj Marg’ it is accomplished by easy mental practices, aided by the power transmitted by the teacher.
    RD 59
    
23. The process generally adopted for it is classified under three heads, Karma (action), Upasana (devotion) and Gyana (knowledge), which offer common basis for all the different religions and creeds
    RD 89
    
24. In Sahaj Marg system of Yoga, Viveka and Vairagya are not treated as sadhanas, but are left aside to be developed automatically by an aspirant during his progress.
    RD 91
    
25. when we first came into being we were complete, and we were all in close touch with the Almighty. As time went on, degeneration set in with the result that we now find ourselves in the lower stratum of humanity. Who created these things within us? It is only we ourselves and nobody else. It is we who have undermined ourselves; it is we who have thrown ourselves into the gloomy dungeon, far far away from the Godly kingdom; it is we who have wrought this havoc within us, making thereby a net-work interwoven by the fibres of our wrong and vicious thoughts. ERY 17-18
26. The world is a living image of God in which his power is working all through, the huge workshop of Nature is fitted with all the necessary equipment needed for the work. The power is running from the centre to keep the machines in motion. There is a separate set of machines for each type of work. The power is rolling on but without any awareness of its intention, purpose or events, giving out finally the prescribed results in a routine way. It does not mind any intrusion, obstruction or accident that might happen to come in the way from any outside cause, or by the effect of defective working of any of its parts. For efficient working of the machinery, it is therefore essential that all its parts are in order and that none of them is loose or defective. For this, there are subordinate functionaries at work. Their duty is to look to the proper regulation and adjustment of the activities of the individual parts, who may these functionaries be?. One might say that they must be gods and goddesses. Certainly not! Gods and goddesses are in fact the various powers of Nature. like the different parts of the machine. They have not the capacity to go even an inch beyond. The real functionary at the root is ‘man’. It is he who has to look to the proper regulation of Nature’s machinery. VR II 114-115
27. No Prakruti or Universe can stand without Base. There must be a backing for the existence and that backing is God or Brahama or Ultimate Reality. It is the Bhuma, a substanceless substance and forceless force. SMP 14
    
28. Thoughts which one makes or has made remain afloat in the Brahmand Mandal and transform into energy. At times they strike the heart of man causing their impressions, in accordance with the capacity and nature of the man. But he remains inattentive towards them their intensity is lost, and they become almost ineffective. VR 151-152
    
29. The supra active centre of every activity is always inactive. This is the axiom of Nature and is applicable in all spheres. VR 275
    
30. Negation is really nothing but nullifying the energy which had contributed to the formation of the solid form or the positive phase. In other words positiveness is lost. VR II 69
    
31. One is neither positive nor negative but beyond both. I never took my Master in that sense, andnot in any form, and Ihavefelt light alone shining in every heart, whether friend or foe. As a result Ifinally began to feel my own self in every being. A dog seemed to be quite akin to me. Every distinction was lost. A lump of gold and that of clay were alike to me in worth. The sense of relativity got almost extinct and the link of relationship seemed to be cut off. I never looked upon any of my relations in the spirit of kinship. VR II 70
    
32. Whether inspiration comes from the Divine store-Bhandar or the Base or from any other level?, seems to be vague question.
    In reply , I ask you from which layer you draw air for your breathing. You will not be able to answer it precisely. In fact , a complete answer to this question may cover the whole philosophy of Sahaj Marg. Drawing of inspiration whether from the Base or from any other level depends upon the personal capacity of the aspirant which can truly judged only through practical observation. VR I 256

33. Generally people consider ’Sat’ to be Reality and treat it as the yard stick for measuring the knowledge of God. In fact, it is all the sphere of ‘Tam and Tam’ alone. This is the only thing worth achieving for a true Yogi. It is no doubt. Very very difficult to gain access to this point. To acquire “Sat” is very job, but state of “Tam” can not so easily be attained. There is nothing beyond it. Purity, simplicity and peace even are not there. It is in fact beyond all of them. I can boldly assert that even the greatest saints of the world have remained short of the mark in this respect. The stage of negation which one craves for is the real life, abides in it and all activities cease before one reaches the point. It is the central point and the real state of Being. SMP 14
34. Man possesses power, and this power has come to him by the connection of his thought with the real source. TM 8
35. At the time of creation everything began to assume a form of existence. Man also assumed his individual existence. The consciousness of individuality was the first covering in the composition of the man. Further additions continued one after the other. Egoism began to develop and ultimately assumed a grosser form. The working of mind, senses and faculties began to contribute their share towards grossness. Actions of the body and mind led to the formation of Samskaras. Finally, now the man exists in the grossest form, consisting of the outer gross body and inner finer bodies and coverings. Now, from this outer solid state of existence, we march right towards the centre passing through finer states one after the other. From gross body we come to the mind body and then to the causal body growing finer or more subtle at every step and proceed on further, dealing with other coverings. RD 88

36. there may thus be innumerable circles one after the other, round the unimaginable finest point, the centre within, each circle in turn serving as the centre of the next outer circle, till we come to the present solid form of existence.
    RD 86-87

37. 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. ERY 3-4
38. Those who worship you and those who worship the Absolute, of these, which are the greater yogis ?” Arjuna asked Shri Krishna. Lord Krishna answered, “Those who worship me with the highest faith and constancy are the greatest yogis. Those who worship and devote themselves to the unmanifested Absolute, the Omnipresent, the Omniscient and the Omnipotent, their difficulty is greater in the struggle, ERY 13

39. No god or DEVATA can ever boast of crossing this circle. It is but for a human being who has at his command the power and means to do so, and thus his flight is far above that of the gods. It is really we, who give them power by the force at our command. ERY 29

40. People do so many awkward things in their short tenure of life without minding the club of justice from God. AB | P 13.
41. Satisfaction is the production of man, where as peace is the production of God. AB I P 28
    
42. Home is the school for tolerance and meekness. According to one way of thinking, patience in such things is considered to be penance, and is superior to other kinds of penances. So instead of sorrow and resentment one should resort to ‘Gairat’. Repentance is that emotion when one, being absued and chided by others, feels as if one himself is at fault and then one has to resort to patience. For others, jungles, seclusion and solitude are the ways of achieving patience, endurance, and freedom from the turmoils of the world, while for us the scoldings, taunts and scoffs of the family members, friends and worldly persons are true penance. AB I P71
    
43. Had a feeling at 10 in the morning that each and every particle and leaf was engaged in the remembrance of God, but such is not the case with honorable man.
    AB I 119

44. The people generally follow the spiritual methods so that they may be relieved from suffering. It is my idea that the saints are not to enjoy but to be enjoyed by others.
    AB I 179
    
45. Instruction “ I do not want Toms,Dicks and harrys who are below the mark , to fill up our Association(Satsangh)’ AB II VOL I P 52
    
46. A thought arose,” Singing at the Samadhi at Fatehgarh is prohibited. Should this instruction be followed? The instruction descended”. Whenever one goes to some place one should follow the rules and regulations laid down by the owner or manager or of that institution, weather right or wrong. AB II V I P 5-6
47. The disease is hated by all who suffer. But, basically, it is very purifying. When impure samskars come into bhog, the eyes of the Creator are towards us. It serves as a cradle for rocking the baby and we get nourished. Even when the virtuous samskars come for bhog, the eyes of God are towards us. It means, we are benefited by the disease also, which takes along with it the vicious samskars. All this is the play of His Love. Do not feel surprised, if I say love and hatred are the same. Love is only positive thinking and hatred is negative thinking. ME 71

48. Artificiality can only be lost when we are free from both the negative and positive ideas. In the negative you lose something, in the positive you gain something. So when losing and gaining are there, you are in tune with Maya.AB I P 178
    
49. “God has closed that door of a devotee which would provide an answer to every ‘why’. What is that door? It is known by pondering over that. That veil pertains to knowing.Now, listen about that veil. What is that which is becoming an obstruction to know His real mystery? When we form the thought of God, our understanding forms a circle and sets up a modus operandi. This alone is the knot which bars an answer to every ‘why’. TM 15-16
    
50. Simplicity is the very essence of Nature. This is a thin covering which remains latent in God. Birth and growth proceed from this. It will be more fitting if this is considered as the quintessence of God. In fact, this is the life-substance of Nature. All activity and movement spring from this. This alone is totally real. All that follows this falls within the sphere of maya, in which alone people are generally busy working, and all the drama and glamour is akin to this only.
    TM 34

51. “O thou, thirsty for the Divine wine, empty thy heart of every desire; for the head of the wine bottle bows only over an empty cup.” TM 18
    
52. My meaning of the world which casts its reflection or image is the Brahmand or the Astral world where everything first comes in the subtle form, and is manifested in this world after that. TM 47
53. This is very great philosophy, the beginning of which is from materiality and its end is the same where we all have to reach. TM 51
    
54. The power of pran (life) is pervading everywhere. Nothing is free from it . It is inside the food as well as outside of it. TM 52

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