Daily Inspiration
SRUTI - PAM's Encyclopedia
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ABHYAS | ABHYASI | ABSOLUTE | ABSORBeNCY | ABSORBeNCY IN BRAHMAN | ABSORPTION | ABUDIYAT | ACTIVITY | ADDRESS | ADEPT | ADI-GURU: (LALAJI) | ADVAITA | ADVANCE | AHAM BRAHMASMI | AHAMKAR | AILMENTS | AHAM | AJAPA | AJNA-CHAKRA | ALLUREMENT | ALMIGHTY | AMUSEMENT | ANAHAT / ANAHAD | ANALYTICAL CAPACITY | ANGER | ANNIHILATION | ANUBHAVA SHAKTI | ANXIETIES | ASAN / ASANA | ASHRAM | ASPIRATION | attachment | ATTRACT | ATTRACTION | ATTRIBUTES | AUM/OM | AVADHUTA | AVATARA / AVATARS | AVIDYA | AVYAKTA GATI | AWAKENING |
ABHYAS
Unless there is the will of God, He does not attract the servant towards Himself, and it is impossible to have His vision. Now, the question arises, why should He trouble Himself to attract the servant towards Himself? Because, if there is any motive in the Lord, then I think He too is just like a householder like ourselves. But along with this it is also a fact that when our motive is to join Him, then we adopt such methods only and this alone is called abhyas (Practice). (SS-203)
For the sake of proper abhyas try to seek the adept. When you find such a one give yourself upto him. (SS-331) Give yourself upto him in toto. His association will reveal to you much, and that may also serve as a method to find him out. (SS-331, 332)
When you become extremely subtle (Sukshma), akin to God, then only can you think yourself fit for liberation. We strive for that in our abhyas.(SS-330)
ABHYASI
The abhyasi's part is to be perfectly obedient to the master. I mean to say he should comply with the directions given to him, having faith, or at least trust, in the master, and confidence in himself. (SS-21, 22) We have to search for such a good Master who has his approach to the final limit. It is very difficult to find such a Master, and in the words of the Upanishads it is equally difficult to find a disciple. But if burning desire is there for Realisation, the Master will reach the seeker's door. (SS-22) In our sanstha, master feeds the abhyasi with spiritual force through transmission. Now it depends on the abhyasi to extract from master as much as he can through love and devotion. The greater the devotion and surrender the greater will be the force flowing into him. (SS-44) As a result, the abhyasi begins to advance spiritually experiencing, more and more bliss. The abhyasi has only to prepare himself to receive it, or in other words to make himself capable and deserving of it. (SS-51)
The abhyasi must ever remain restlessly impatient for the attainment of the goal. (SS-64) , while intensifying his craving (lagan), must at the same time be at least as submissive to his guide as a school boy is to his teacher, and it is also an essential part of his duty. The guide does not thereby gain anything for himself but it is the abhyasi who profits by it and increases his capacity. (SS-174)
The only thing for the abhyasi to do is to connect himself with the power of the master, whose mind and senses are all thoroughly disciplined and regulated. In that case the master's power begins to flow into the abhyasis heart, regulating the tendencies of his mind also. (SDG-75)
For an abhyasi the only important thing is to seek his goal within his own self.(ERY-24) If an abhyasi makes himself as he must, he by himself will begin to draw it out of me.(SS-176) Specially important for the abhyasi is that he must ever remain restlessly impatient for the attainment of the goal.(SS-64) From the very beginning an abhyasi should devote himself to abhyas with diligence and persistency.(SS-83) Essential thing for the abhyasi is that in the first place he must have full trust upon the master and must fully cooperate with him in every respect.(ERY-76)
To realize our goal of life is our Bounden Duty. Therefore, one should aspire for the highest, peace and other things should be secondary. (SS-142)
It remains for you to play the part of a true seeker and adopt means helpful in attaining the goal. There are three signs which indicate that we are nearing the goal. They are Divine Action, Divine Wisdom and Divine Thoughts. Try to develop these in yourself. (SS-331)
ABSOLUTE
When we are in touch with knowledge of the absolute you bring in something as Reality, displayed according to its different conditions. Having divine condition speaks of true Reality. It is a sort of dance with certain movements produced by its effect, and there are different stages in it. What the divine displayed in its own realm, we begin to display the same in our realm with his power. (PP-157)
After having attained the last limit of negation one has yet to go on and on to what may be termed as the ultimate limit of limitlessness, or the Absolute, where every particle of the body gets transformed into energy. An Instrument of Nature, and having everything in his power and control he remains unaware of everything. But for Divine work he is ever fully conscious and quite alert, though he may not be conscious of his own state of being except in certain exceptional cases. The entire working of the Universe is subject to his will. He holds all the powers of Nature under his command, as is the case with the present Personality who has come down into the world for the purpose of effecting a change.(SS-427,428)
Actually speaking at its highest point is the state of dissolution where remains nothing but the Divine. He is Absolute in His own cadre and we become absolute in our own cadre. He is Absolute. He is totally Absolute. Knowledge swims at the surface and the Real works as the base. So 'Real' is the only knowledge. So when we have reality we become aware of it. 'Real' gives knowledge when it becomes Reality. The Reality within and without is Jnana. (PP-157)
ABSORBeNCY
A man loving his master devotedly dedicates his every thing to his charge, and absorbing himself in the master in toto shall ever see the same thing all within and around. In the same way a man having secured absorbency in the One and the Real shall witness His manifestation throughout because every stream of his thought having been mingled with the real current, he shall feel Reality coming out from everything. Absorbency in Reality means one should not feel anything of his own. He should not feel his body, mind, soul or whatever there might be in him. That is in fact the real Godly state. Limitations however remain to some extent, and that is but natural because the knot created by the action of the will to keep things intact is there at work. In case it is removed the world will lose its existence. If you acquire that state of being while having your body, you will feel the same condition in life. It is even today possible for a yogi of high rank to witness it if he comes up to that final state. It is however highly improper to talk about things not witnessed by the heart's eye. (SS-251, 252)
Absorbency in the pious thoughts achieves this goal. (SS-479)
So long as you do not find an opportunity to see me in person think that I am already there with you. This will help you in promoting absorbency in yourself. (SS-76)
ABSORBeNCY IN BRAHMAN
If the idea of freedom lingers still, or he has a feeling of it in any way, he is not free from the shackles. When the consciousness of freedom is also gone, one finds himself lost in the maze of wonder. The idea of Reality even is not there. He feels that he is not keeping pace with Infiniteness. The condition can better be described either as having been dissolved in toto, or that Infinity has been poured into us in toto. When everything is dissolved, one finds himself nowhere. Absorbency in Brahman commences, but we push on still to attain the last stage destined for a human being. (SDG-85)
ABSORPTION
The only proper course for an aspirant would therefore be to get himself absorbed in the light of the Divine coming to him from the Original source, without minding the implications of the word concentration. In that case the question of concentration will not arise at all, and one will all along be with that which can neither be interpreted as concentration nor otherwise. Concentration with all its implications affecting enclosement, being not of any avail, it is only the power of 'non- concentration' as I may call it that enables one's approach to higher and higher regions of enlightenment. Proceeding along in that way, one would keep on imbibing the power of the Source to light himself up with Divine effulgence.
Now what condition does the word 'non-concentration' refer to? Obviously it refers to a state associated with an overflow of thoughts. But then there are two aspects of it: the one when the flow is not conjoined with our conscious knowledge, and the other when we have a conscious awareness of it and take its effect upon the mind. This, the latter one, may no doubt amount to a state of distraction, especially when one is linked with the thought of some misery or affliction. In the former case, though the flow continues uninterruptedly, yet the encumbering effect thereof is not felt upon the mind. Normally this state of mind is seldom found to be disturbing. Taking these two aspects into view I might say that the latter is quite similar to the state known as concentration, but with only this difference that here the object of concentration is one's distraction and worry instead of the godly thought. It may therefore be taken as crude concentration which is maintained by the force of our unconscious efforts. The effect in both the cases (viz., by conscious effort and by unconscious effort) is the same i.e., heaviness, dullness, sluggishness. The very word concentration implies a sense of artificiality, and effort is for that reason indispensable. When the flow of thought is spontaneous it is effortless and closely similar to the state commonly known as concentration. The proper word for that may therefore be 'absorption', which is a natural course and follows by itself as the result of meditation on the right lines.
Concentration taken in the sense of absorption (non- concentration, with flow of thoughts, without effect on the mind) is the real state. It may be of different types at different levels. One may be the concentration of the lower level, another that of the higher level, and still another that of the highest level. Now taking out the common factor 'concentration' from these, what remains thereafter is only the lower, the higher and the highest. That is how one has to go on with his march towards the Ultimate. On the other hand if our thought remains involved with the idea of concentration, the inner force will not be working actively to offer us impetus for our higher ascent. The proper course would therefore be to take up the thought in the form of sankalpa (subtle idea) without any imposed resolve or effort, and proceed on with it in a gentle and natural way without enforcing any artificiality or imposition. Such is the process followed in Sahaj Marg which, as a matter of fact, introduces through the Master's Pranahuti from the very beginning that very state which lies at the farthest end. Though in the beginning one might have, at times, only glimpses of it, yet after continued practice the same condition covers him all over. This is why in spite of the continuity of thoughts often present at the time of meditation, one proceeding by Sahaj Marg experiences a peculiar state of concentration better interpreted as absorption. (SS-107,108,109)
ABUDIYAT
Man ought never be away from his own level; and this level is called ABUDIYAT (The subdued). This is the essential object for the subject (of the Lord). It is here, as I have written so often, that the burden of egoism is very much lightened. The fulfilment of purpose comes after this. (SDG- 34)
ACTIVITY
The activity which had started at the time of creation went on developing till finally the idea of inactivity which lay at the bottom of motion began to surge up. It formed the basis of all philosophical speculations. Mental aspirations leading to the search for the Higher started from this point and became the foundation of religion. The activity which had already sprung up in us reminded us of its non-existent state. When we thought of it we hit upon the previous state of inactivity. In this way activity reminded us of inactivity and the inactivity explained to us the meaning of activity. Thus the two opposites came to our view. When the first stage of activity came to view, it seemed to be quite akin to the state of motionlessness. (PG-1)
ADDRESS
You ask me how to know my real address. In the scriptural language I might say 'My address shall be known to you when you have realised yourself'. But I shall prefer to reply it as "When you become only myself. That means you must begin seeing me in you automatically, not purposely, or when the very same condition gets created in you, then alone shall you be able to know my real address. All this shall come to pass through the practice of meditation. Dear brother, Do enter into the field to try for perfection. Take it off me. It is not at all difficult. One has only to give himself up to the one who has negated himself. Everything shall then come to him by itself. (SS-428)
ADEPT
It is very difficult to find an adept in Raj Yoga, but they are there, no doubt, in this world. I tell you an easy method of finding them out. If you sit beside such a person, never mind he be a sanyasi or a grihastha, calmness, the nature of self, will remain predominant and you will be care free for the time being. You will remain in touch with the real thing so long as you are with him. The effect is automatic i.e., even if he does not exert himself. So if you really want to search for such a person, what you have to do is only look to your own heart and note the condition of your mind. It becomes comparatively calm, quiet, and the different ideas that have been haunting your mind and troubling you all the time are away so long as you are with him. But one thing is to be clearly borne in mind, that mind should not in any way be taxed and there should be no heaviness.(ERY-66)
ADI-GURU: (LALAJI)
Great men are not born accidentally. They are born when the world waits for them in eager expectation. Such is the phenomenon of nature. At the time when spirituality was tottering helplessly and the solid materialism had usurped the position of spiritualism in human life and Yogic transmission had become quite obsolete, the Great Soul of my Master descended down to earth in the form of Samartha Guru Mahatma Ram Chandraji Maharaj of Fatehgarh, U.P. This spiritual genius was born on Basant Panchami day, 2nd February, 1873. (SDG-7)
His life marks the advent of a new era in spirituality. He was in fact the nature's prodigy and his work in the spiritual field is beyond common conception. He has practically modified the system of Raj Yoga so as to suit the need of the time and the capacity of the people in general. He has made wonderful researches in this science and has made human approach up to the farthest limit possible and practicable for a man in the least possible time. He was completely dynamic so much so that even people not following him got transformed by the action of the effect radiating from him all the while. (SDG-7)
This Divine personality was born in a respectable Kayastha family. His childhood was influenced by his mother, a noble-minded simple lady, who spent most of her time in devotion and worship. It was due to her influence, that he received inspiration at a very early age. The incident goes, that one day while he was playing with his mates, some Divine force aroused in him the feeling that he had not come for the purpose he was engaged in. He had to realise himself and to equip himself for the greater task ahead. The soul was awakened and he set to it in right earnest. He attained perfection only in seven months - really an unparalleled example. Since then he devoted whole of his life, for the cause of spirituality. He is the Adi Guru of our Mission.(WU-3)
This age old system of Yogic Transmission has ever been the very basis of Raja Yoga but during the later period it had almost been lost to the Hindus who were the real originators of it. It is now due to the marvellous efforts of my Master, Samarth Guru Mahatma Ram Chandraji Maharaj of Fatehgarh, that this long forgotten system has been revived and brought to light. (SDG- 74)
There are researches in the field also and my Master Samarth Guru Mahatma Shri Ram Chandraji Maharaj of Fatehgarh (U.P.) India, has remodelled the 'Yoga' in a way that somehow you may come into contact with the Divine speedily. (SDG- 125)
The means he suggested provided for an easy approach to the highest point for which one had previously to give up one's home, family and worldly life and to take up an ascetic form of living. He not only convinced the people of the efficacy of the natural means but also took them successfully along the path up to the highest level. (SS-12)
'Central Region is one of the marvellous inventions of my Lord Samarth Guru Mahatma Shri Ram Chandraji of Fatehgarh, U.P., who has made it accessible and practicable. As far as the vision of the inward eye goes no such example is ever found in the history of spiritual attainments. (ERY-59)
With such a high calibre and spiritual dignity, he devoted every moment of his life to the uplift of humanity; and after serving the masses for about 36 years he left his material form at the age of 58 on the 14th August 1931. He was really a Natures Prodigy. The work which he did during his lifetime is beyond conception. Posterity will know his merits in due course. (ERY-2)
ADVAITA
When we arrive at the final condition and begin receiving commands, our understanding fails to decide as to where from they have come. When this condition dawns we must realise that we have arrived at the state where it can be rightly presumed that God does not move till moved by the Devotee. When we enter this ultimate state we are in a state of oneness. This is in fact the real sphere of Adwaita though, if consciousness of it remains duality has not yet forsaken us in the true sense. In other words, the ultimate changeless state has not so far dawned. As a matter of fact, it is the place where the feelings of both duality and non-duality become extinct. In the words of a poet "I have turned into you, 'I' become the body and 'you' the 'life' in it, so that none may henceforth say that I and you are apart from each other". When we settle down in it having merged to the last possible limit what do we achieve thereby? I will simply say that all powers originating from below the centre come to us, and an abhyasi at this state of attainment can do all that Nature does. All the forces of Nature are under his command and he supplies them power to keep the work of the Nature going unimpeded. But all that is in an abhyasi, who is forgetful of his state of non-duality, is the reality of the Real. He has power even to shorten the span of existence or effect whatever change he, would like. His will shall work in all matters, though it may take time. (PG-173, 175)
One who sticks to the theory of Advaita in the very beginning sees unity in diversity in the crudest form. When one actually comes into that state, the question dissolves by itself. (SS-252)
ADVANCE
On my part I am ever over-desirous to give you all the greatest by way of spiritual lift and in the minimum possible time. If you advance even one step onwards I am over-zealous to advance four steps towards you. (SS-165)
That is no point for dejection; anyway, but Divine help happens to fall to the lot of human being of right sort of courage alone. As such, adopt the purpose of life and path of its realisation; and move on and on until the purpose be fulfilled, holding on to the promise that whoever moves one step towards it, the goal advances ten steps towards that one. The experience of all this is a matter of fact, but only for the one, who may have faith in that Divine assurance, and keeping stead fast to it may continue marching on. Amen! (SDG-144)
AHAM BRAHMASMI
Aham-brahmasmi - I am Brahman - This is perhaps the most popular sign of the so-called gnani of today, who goes about reciting mechanically similar phrases to impose upon others a show of achievement. It is not in fact the mere recitation of phrases that makes a gnani but the actual merging in the state when it is arrived at internally. In strict sense it applies to an inner consciousness of the feeling of inseparableness with the Absolute, according to the level of the abhyasi's approach. According to the view taken up in this book, it is a spiritual state which develops in the course of our march towards the Ultimate. At every point or knot there is some consciousness of this feeling in some form or the other. It goes on growing finer and finer as one advances towards higher levels. There are generally three phases of it. At the lowest level it appears in the form of feeling, "I am Brahman" (i.e. inseparateness). Next it turns into the feeling of "All is Brahman" which conveys a sense of universal inseparateness. Last of all it assumes the form of the feeling of "All from Brahman" which conveys a sense of extinction of every view. (PG-81 FOOTNOTE)
Most of the teachers of religion have adopted artificial methods for developing certain spiritual conditions in an aspirant but it is a very defective process. For example, in order to practise Gyan (Gnosticism) and create within the aspirant the state of Aham Brahmasmi (I am Brahma) they advise him to meditate outwardly, thinking the same thing all the while and repeating the same words every moment. This is a mechanical process and leads to internal grossness. The real state of Aham Brahmasmi is never created by such artificial means. The repetition of the words over and over again helps him to form a habit of tongue and the same words slip out every moment. It is absurd to conclude that thereby he has become Gyani (Gnostic) in the real sense. They may repeat the words a hundred times and force their thoughts every moment to imagine everything as Brahma but still they may be as far away from it as ever. The practice creates an artificial atmosphere around him which helps him to imagine the same thing outwardly. The condition disappears if he gives up the habit of repeating the words again and again. It is, therefore, quite evident that the state of Aham Brahmasmi thus supposed to be created is not really genuine but only false and imaginary. Besides, even the real state of Aham Brahmasmi, which is commonly supposed to be a very high attainment is not really so. At this stage, a man, though relieved to some extent of the entanglements of Maya, is not actually beyond its final limits. Consciousness of self still exists at this stage which is nothing but grossness, though in a very subtle form. Those who preach it from the platform as the highest form of Gyan beyond which little remains to be achieved are grossly mistaken. It is not our destination, but we only pass by it to embark upon the next stage. Those who stick to it thinking to be Reality or the final goal are committing a serious blunder. 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 in chapter II. (DR-75,76,77)
The condition of Aham Brahmasmi, so loudly spoken of, has ever been a subject of constant reference and argumentative discussion among diversely coloured Bhaktas. The condition, as it comes to practical view, has three phases which are experienced in sequence. The first of these is the feeling, 'I am Brahm'; the second, 'All is Brahm'; and the third, 'All is from Brahm'. The first is related with individuality while the third is related with universality. The second one is only an intermediary stage which finally leads one to universality. Most of the renowned saints of the world could not have gone beyond the very first, whereas of the Indian sages a great number amongst them had gone far beyond. All these conditions are present at every point varying only in the degree of subtleness. Every abhyasi undergoes all these states during the course of his march, though he may not be consciously aware of them. (SS-286, 287)
Please see KNOT - SEVENTH.
AHAMKAR
We must take into account the factors that are helpful as also others that serve to impede our progress on the path. The greater obstruction on the path, as I could discover after a life's experience, is offered by our feelings of partiality and prejudice, which may be roughly assumed to be a type of Ahamkara. To clarify my point I may take up an example. 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. (SS-161)
AILMENTS
Physical ailment is really meant for the cure of spiritual diseases because thereby it consumes some of the Sanskaras and increases the power of endurance as well. One proceeding in the proper manner will find his spiritual condition much improved by the effect of illness. Besides, continued thinking of God during the period of illness will offer him a happy pastime as well. (SS-353, 354)
Often people expect me to look to their physical ailments and to apply my thought force for their cure. Not only this, they also induce me to take up cases of their friends and relations, and I, being over-courteous and obliging by nature, undertake them, not minding my own difficulties and exertion. When I happen to hear of the physical troubles of any of my associates I naturally get attentive for a while at least for their relief. But when anyone approaches me with a direct request for his cure I feel myself bound to help him to my best, not minding over-exertion and strain.(SS-473)
AHAM
Please See 'Iness.
AJAPA
The preliminary step in the right type of training is that the aspirant's tendencies of mind be directed towards God. A capable teacher should do this by his 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. It develops automatically as we proceed along the right path under proper guidance. Certain people who practise Japa outwardly for a long time, sometimes find that even during sleep they go on with Japa as usual. This they misunderstand as Ajapa or Shabda. It is not really so. By constant practice, their heart and tongue become habituated to it and the action continues even when they are in sleep or otherwise unconscious. It, however, stops if they give up the practice for some time. This is only by the force of the habit and is not the actual state of Ajapa. The condition of Ajapa rightly believed to be a high spiritual achievement acquired after years of hard labour, is only a matter of weeks or rather days, through right training by the process of transmission. (DR-71, 72)
During the course of the practice of meditation a peculiar thing in the heart will be noticed. (PP-153) Recitation of the sacred word 'OM' will be noticed. (PP-153) If the master infuses it with his Divine power it starts immediately. If it is left to the abhyasi, it gives a shaking to the heart twice or thrice when it starts.(PP-153)
We mediate on the heart. During the meditation we naturally go deeper and deeper, till we come across the natural vibrations which are sounded 'OM'. It is a clue that one has started touching the 'upper which ultimately reveals its own character. (PP-160)
AJNA-CHAKRA
When we reach the last or the fifth point, our passage towards Ajna-Chakra (cavernous plexus) becomes straight. The condition at this point is peculiar. From this point the energy which we consume is diverted towards the lower region. During our journey to this point, the major condition which one experiences is the feeling of something like shadowy darkness. This is only a clue to show that we have finally to go beyond light. Its real nature pertains neither to light nor to darkness but to a dawn like colour. (SS-418)
Ajna chakra is the distributor of power, which we receive from above. Those who mediate on Ajna Chakra feel the wavering condition and not the settled one. I have no experience of that sort of meditation, but I think it to be so. Meditations on Sahasrara is better than on Ajna. (SS-416)
I do not take ajna Chakra as the point of meditation, because the power for pind pradesh comes in it, and it distributes it to the lower region. If one meditates on this point he will feel something like flickers disturbing the meditation. I shall be praising myself if I say that to have dots like ruby colour is the very sign of the highly purified condition, but the truth must be expressed. I do not know whether Mahatma Buddha meant the same thing or something else. The Tibetan Buddhists chant 'Om mani padme hum'! There is a miracle of Mahatma Buddha that he sat at one place decorated with the petals of the lotus, and Buddhas, one after the other, were seen flying in the sky. I hold that the purity of Buddha has been shown in this way. (SS-441)
Please See TRIKUTI.
ALLUREMENT
There is an organisation in this part of the country which professes to impart spirituality. It commands a pretty large following, and people who join it seldom break off even though some of them, to my personal knowledge, are greatly disgusted and averse to it. I find that they have adopted unspiritual ways to keep the abhyasis bound fast not only by inducements and allurements but even by fright and threats. And when I study their inner condition, I find not one of them having any spiritual achievement, but they are only caught up by some material force. You will find hardly one amongst them who is nearer the mark in any way. (SS-226,227)
ALMIGHTY
God is described generally as having all power. We call Him, 'Almighty' because we have some force within us which we think to be a part of the Big Power. The power we see in us is the outcome of that big action which develops into power. You can better understand it if you take up the example of an electric dynamo. This is a machine set up with magnets in a particular manner. Now this dynamo has no power in itself. But when it revolves it creates a sort of electric field, and power begins to rush out from that field. The terminals that are fixed in the field at particular places pick up the power, and the current begins to flow from the terminals although the magnets of the dynamo are not connected with the terminals, nor do they touch them. In the same way invisible motions near about the centre create a sort of field of power which you may call as the Central Region. But there it has no action and is quite silent. It only begins to rush out from the Central Region through proper terminals in the form of different powers of Nature. (ERY-56, 57)
The gentle waves of the calm in the region of Almighty begin to flow direct to it (i.e. individual mind) and so in the long run you become one with It. (ERY-24)
AMUSEMENT
In a way we are yet in a state of amusement, enjoying the effects of the conditions we enter in, like a child with his new toys. If you look into it with the heart's eye you may easily discover the reality of it. I call it 'amusement' because in case the abhyasi is away from it even for a while he feels unhappy. All that most of us do by way of worship has a sense of enjoyment behind it. Consequently it is nothing but a sort of amusement. The sources of amusement are varied. For a child, it is toys; for a learned man, the study of books; for a worshipper, practices and Sadhana; for a bhakta, emotional love; for a realised soul, realisation and merging; and for one Perfect, his state of ignorance. But until now all these are amusements for amusements sake only. True Reality lies still ahead when we are beyond all these stages. It is a matter of pity that people remain entangled in these amusements thinking them to be Reality and end their pursuit with them. (SS-31)
ANAHAT / ANAHAD
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 Anahat. (DR-72)
Anahat is the Music of the Spheres. 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 and really begins when one arrives on his march at the Trikuti or the cavernous plexus, then it is the duty of the Master to start it at that point. This is the time mature for it. It can be taken up even earlier, but Master is the only authority to judge it. (PP-160)
ANALYTICAL CAPACITY
If you go on counting the leaves of a tree it is likely that you may soon begin to forget what you have already counted. The method will never enable you to have the taste of the fruit which it bears. If you want to analyse the leaf, it is better to analyse the very fruit which it bears. How can you analyse it? The modern means of analysis are to test it in laboratory, but the ancient way is to eat it and digest it to feel its effect. So, you must develop the capacity to drink the ocean like Agastya Muni. If you go on drinking the water from petty rivulets it may never be possible to get time and age to swallow the whole of the ocean, nor even to reach its very shore. (SS-89,90)
ANGER
It is not possible to eradicate anger completely, as it is a thing bestowed by God. One should make right use of it.(SS-102)
The real cause of anger is usually one's own refractory temperament. A stubborn nature cultivated by the effect enshrouds one's sense of judgement. The distinction between right and wrong having thus been lost, he remains rigidly fixed upon his views and allows no accommodation to other's views. This is undoubtedly a serious block in the way of spirituality.(SS-360)
ANNIHILATION
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 Master's command. (IB-20, 21)
ANUBHAVA SHAKTI
There may be difference of opinion over the question of births and deaths, among the followers of different creeds, but it is certain that mere theoretical knowledge of the scriptures will not solve the question. Practical experience in the spiritual field is necessary for the purpose. The question ends when one acquires Anubhava Shakti (intutitive capacity) of the finest type and can himself realise the true state of life hereafter. (DR-15)
ANXIETIES
Anxieties remain at the surface. When one ponders over them they become aggravated because the power is there. If such a thing strikes, take out that thought from the mind with natural force. (SS-479)
ASAN / ASANA
Asan or posture is a well-known step of yoga. It is treated as a preliminary step and is very much emphasised upon by the mahatmas though the mystery at the bottom has not been revealed yet. Everything comes to light at the destined time. Before creation everything was in an almost inactive state and had dissolved into Origin. (IB-8)
The state of Pralaya comes in when contraction begins to take place. Similar contraction in man leads to his individual Pralaya. That means that he begins to proceed from his state of grossness to the real state. Therefore in order to go upwards he must start contracting from below. The form would only be to bring his legs and the allied parts to one pose and to keep them steady. In whatever way it might be done the form would finally be that of the Asan. It is essential because it paves our way to the ultimate. The posture must always be the same. The reason is that in this way he gets associated with the great Power, the very thing he takes up in the beginning for the attainment of his particular objective. Thus the form which is associated with Reality helps him a good deal, in his primary initiation. (IB-10)
The latent motion, which is concentrated energy, cuts out crevices for the power to burst forth and flow 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. (IB-9) 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 his static condition because its basis was activity, which had sprung up in him into a latent state as far as it was possible.(IB-9) 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, which it was connected with, 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. (IB-9)
The upright position of the backbone, neck and head in an erect straight line during meditation has been thought to be most advantageous from very ancient times, because the flow of divine grace is believed to descend straight upon the Abhyasi in that posture. In our way of practice, however, this is not insisted upon. I advise the Abhyasis generally to sit in a natural easy posture. Moreover, even those who assume a tight straight pose are found to give way automatically to a suppliant, slightly forward drooping posture, as the state of blissful absorbency sets in. As such, it may be considered to be more natural even for the purpose of an ascent into higher states of consciousness. (WU-53, 54)
Performing of sandhya in an upright sitting pose has been thought to be most advantageous from very ancient times. If an abhyasi sits crookedly or obliquely or in an unsteady pose, the flow of effulgence will necessarily be impeded or disturbed. The abhyasi will thus be deprived of the full benefit of the descent. Therefore, in order to get the greatest spiritual benefit one must sit in a proper steady pose. Some may probably think that the upright steady pose may be reflecting a tinge of pride. It is not so. (IB-10, 11)
ASHRAM
The purpose of having an Ashram building is to make it possible to render the best of spiritual service. It is common knowledge that Ashrams where true form of worship and meditation are performed, are so charged with the spiritual force of the teacher that it will help towards the transformation of man.(SDG-21)
ASPIRATION
If you really aspire, in good faith, for the attainment of the Absolute, all that you are to do is to turn your attention that way with full sincerity of heart, linking your-self closely with One-ultimate Reality. The Divine current will readily begin to run through every fibre of your being, kindling the feeling of true love and devotion in the heart. (SDG-116)
attachment
You are now aware of the destination and of the guide too. Nothing remains to be done now except to attach your thought firmly with That. When the attachment grows strong it becomes indiscernible who is attached, and with what. The Consciousness of body drops off and the very thing remains which we may call Elan Vital, the life force. The method for this would be the same as referred to above, and the Mater's help would be indispensable to ensure the sure hit on the target. For this it is also necessary to avoid taking in the impressions of bodily effects. This having been done, the formation of further samskaras will stop, bringing their progressive growth to a close. The only solution would be to break off from this and to connect yourself with that. For this the only method is meditation.(SS-75,76)
All artificiality and misdirected emphasis guided by the abhyasis own desires and preconceived notions prove injurious - very often irrevocably. As such the visions of light, etc., are not to be artificially created or insisted upon. These may only be noted, when they do arise, without any feeling of personal attachment to any of them. The only object of personal attachment should be the Ultimate goal, viz., realisation, which is to be firmly held in view throughout; and this is to constitute the most reliable guarantee against any and every irrelevant diversion. (WU-50)
Your view that you do not find any difference between the path and the goal is an indication of close attachment.(SS-201)
It is nature of children that sometimes they feel more attached to the mother and sometimes to their father. Love, the basis of all is there, so the attachment is also there, of course, there may not be so many offshoots. (SDG-104)
ATTRACT
The method of meditation on the heart is to think of the Godly light within it. When you begin meditation in this way please think once only that Godly light within is attracting you. (SS-146)
ATTRACTION
It is a great blessing to be a servant for the service of others. Well leave that question to me. When your love is so intense my attraction towards you will naturally grow. You ask me to give you some difficult job. But the difficulty is that there is nothing difficult in it. I wish to lead you on to perfection just in the natural course. May God help me. (SS-245)
ATTRIBUTES
Ancient sages finding worship of the Immaterial Absolute, a difficult task for the masses to start with, had devised certain convenient means for their uplift. They made a start by taking up something apparent in the solid form which the masses could easily grasp or understand. Now the things which could be easily grasped or understood were different for different people, For the people of the lowest standard they adopted something in the apparently solid form. For others, more elevated some abstract form (eg.,) splendour, light or any godly attribute was introduced to start with. For highly cultured minds a subtle idea of God was enough. Thus it was only for the people of the lowest standard that they had adopted the solid form such as a picture or image and that too only as a temporary measure. When they attained some progress they gave it up and embarked upon the next stage, taking up a finer form. It is just like teaching writing to a baby making her move her pen along with the prints of letters after little practice the process is givien up and the baby is able to write independently without the help of the prints. Thus the solid form or the image was to be adopted by the beginners for a time only after which they came to the next stage. (DR-7,8)
AUM/OM
Please See AJAPA.
AVADHUTA
It refers to a person who is afflicted by a peculiar type of
insanity. Under such a condition his talks are mostly irrelevant, his actions
meaningless and strange and his general behaviour is self willed. He appears
as if spell bound by his own thoughts which tend mostly towards one particular
direction. Such a condition sometimes comes upon an abhyasi when he passes through
a particular state prevailing at a knot or granthi. It is more frequent in cases
of Tantric or occult pursuits. (PG-17, 19)
In spiritual pursuits, too, such a condition sometimes arises
when an abhyasi comes across some charmingly attractive condition at a point.
But that happens only when the master lacks proper understanding of the situation
or is otherwise incapable of apprehending its course by his own power and caliber.
In this state an abhyasi does not feel like going ahead and, having been overcome
by its charming effects, settles down permanently in it with the result that
his onward progress gets arrested for ever. It is in fact one of the foremost
duties of a worthy master to remain vigilant of the situation and save the abhyasi
from drifting into it. (PG-19)
In our system this dangerous situation is avoided and the abhyasi
is made to by-pass such points with the help of the master's extraordinary power,
without even having an awareness of it. (PG-19)
AVATARA / AVATARS
I do believe in the theory of Avatars and Lord Rama Chandra
was one of them. He was of immense help during his own regime, but with the
advent of Lord Krishna, the regime of Lord Rama was over. It is now the regime
of Lord Krishna which is to continue till the next avatar comes into the world.
This is the phenomenon of Nature which I bring to light for your understanding.
(SS-125)
Some are of the opinion that avatars do not have an
identity. I do not agree with them since if they had no identity they could
not have worked bodily for the accomplishment of the task allotted to them.
For their work they stand in need of a physical body which admits of growth
and development, so the 'identity' is absolutely essential for them as it is
for anyone else. (SS-309,310)
Since Avatars possess activity, the possession of mind or manas
is necessary for them also. But their's is purer and more balanced, and their
actions are strictly in accordance with the Divine will. It is wrong to presume
that avatars do not posses mind or manas. (SS-127)
The Avatars came down for a definite purpose, endowed with
all the necessary power required for the accomplishment of the work allotted
to them. In other words, they may serve as the samskaras which brought them
down into the world. The power withdraws after their work is finished. This
may be sufficient as an answer to your query about the theory of bhoga
for avatars.(SS-127,128)
Man, as a part of the manifestation like all other beings,was
subject to the effect of the root-force, and so are the avatars. The
difference between an ordinary man and an avatar is that man is enclosed
within numerous sheaths while an avatar is free from most of them. They
have the Divine within their perception, while a man is deprived of it. Thus
though the origin of man and the avatar is the same, the avatar
is in closer contact with the Divine. Everything he stands in need of comes
to him from the eternal store. He receives Divine commands to guide him in his
work, which are popularly known as Divine inspirations, Devavani. For
a man too it is quite possible to receive Divine commands but only when he has
attained a similar state of elevation. (SS-126,127)
The higher we go above the Central Point the dimmer becomes
the force, and this serves to indicate our closer proximity with the Real. The
dim force is that which falls to man's lot while the stronger force at the Central
Point falls to the lot of the Avatars who are fully charged with the condition
of the point. Lord Krishna as an Avatar had come down from the sphere of the
Central Point, while Lord Ramachandra came from that of the other end. For this
reason, he had more of human synonymity in him. He presents to us an ideal life
as one must try to have as a man. (SS-129)
Regarding the present Personality at work today, so far as
my reading goes I can say that he comes down from the region beyond the central
point, and hence is in possession of highly potential powers, though to our
outer view they might appear to be dim or subdued. None of the avatars
who have so far come down to the earth had ever been bestowed with the power
of the Root. (SS-129)
AVIDYA
Ignorance and knowledge are the two extremities of the same
thing. Upto a certain extent it is termed as ignorance, after that it turns
into knowledge. They are like the two poles of a magnet. Thus Avidya (ignorance)
has no existence without Vidya (knowledge) and Vidya without Avidya. If one
is there the other must be there. That means when the veil of ignorance is torn
off, Avidya and Vidya are both gone, Thus Avidya covers the entire sphere included
in both Avidya and Vidya. That is the state of Tam which is beyond both. It
is in true sense the state of Realisation - where there is neither Avidya nor
Vidya. What is it there then? Neither of the two - a state of perfect latency,
not-knowingness, or complete knowledgelessness, which may roughly be denoted
as the State of ignorance, just as it is at the age of infancy. Ignorance, is
in fact the highest pitch of knowledge. That comes to mean that we start from
the level of ignorance and finally end in a state of higher ignorance (or complete
ignorance as I call it). The sphere of knowledge (in the popular sense of the
term) is only an intermediary stage. Really so far as it is the sphere of knowledge,
it is all ignorance in true sense. (PG-185)
Please see IGNORANCE , COMPLETE IGNORANCE
AVYAKTA GATI
After achieving this state (of liberation) we go on further
crossing other circles till we cross the fifth one. This is the state of Avyaktagati
(undifferentiated state). At this stage a man is totally free from the bounds
of Maya. Very few sages of the past could reach up to this position. Raja janak
was one of those who could secure his approach to this stage. His achievements
were considered to be so great that even the prominent Rishis (sages) of the
time used to send their sons and disciples to him for training. The region of
Heart is now crossed and now we enter the mind region, after crossing the fifth
circle. (DR-20)
AWAKENING
Will, faith and confidence are the elementary factors which
contribute to an easy success on the path of realization. Strong will to achieve
reality means that we are inwardly awakened to the thought of recognizing Self.
We proceed on with the idea and select a path. (SS-257)