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Generally people keep themselves engaged in some kind of hobby or other. For the learned it may be the mental pleasure derived from the study of books; for the worshipper the joy of worship; for the bhakta the charms of bhakti; for the siddha the delight of siddhis; for an ascetic the life of aloofness; and for a man of attainments the satisfaction of being perfect. Thus everyone has, and remains entangled in, a particular charm of having some particular type of pleasure which becomes his primary pursuit. For a true follower of the Divine path all these have no attraction at all. His only object is to appear before the great Master in his absolute state in order to secure oneness with Him, the Infinite. This can be possible only after one gives up all the coverings he is enclosed in.

When I approached the holy feet of my great Master, I was quite blind to all these things. I put the books away thinking them to be of no use. I was interested in Him and Him alone, and nothing of the world could offer me any charm. Coming into the world again and again can never be overcome so long as one feels interested in it, and welcomes it. But an imposed physical detachment from the world is no solution for it in any way. Our purpose can never be served if we neglect either of the two. For our final success it is certain that both the phases of life, the worldly and the Divine, must go side by side equally resplendent. We must fly with both wings out-stretched. The popular belief that God can be sought for only in the midst of the forest, as if He is but a forest dweller, is vain and absurd. I believe He can better be sought for in the depth of one's own heart. But for that purpose the spirit of the Spartans who would return from the battlefield only with the shield or on the shield, is necessary.



My view of perfection is that humanity and divinity must go along side by side. Both lines are now in action, running side by side, parallel to each other. As a matter of fact humanity could never have worked so well unless it had proceeded along in conjunction with divinity. It is for this reason that they say that God is within man and the same view is held by almost all religionists. Thus our ultimate purpose can be served only when we keep pace with divinity and link it with our line of humanity. All that we have now to do is to bring them now into their original state (since both have come from one great God) or in other words to restore them to a state of poise and tranquility, so as to keep up its link with divinity. The only way to accomplish it is by introducing into them proper moderation and we do the same in Sahaj Marg. This is the secret of nature which I have exposed herein, in order to bring people to a full understanding of the real meaning of complete divinisation of man. That is why humanity remains even if one is at the apex of realization.



The following seminars were conducted based on this article:


Tomorrow is the day of Holi Festival. There is a great participation in colours and gulal revelries. The enthusiasm of the participants might have started from today itself. But brother who are these? They are the people whose temperament is inclined towards play. But brother, has it ever happened that some others who don’t participate, are the persons whose inclination is mostly towards it, and the onlookers or bystanders are also charmed by the colourful form it offers. I think that it would certainly be so, but to whom? Those who are admirers of colour. If our inclination does not identify (admire) it, then we must try for it. You will say that those who have eyes to see can very well distinguish between black, yellow, blue colours etc. I would say this, that as long as the eyes bear the power of distinction between black, yellow, blue colours etc. which is the real aspect of the colour, it cannot be called to have discrimination (real knowledge) about colours. So long as there is variety in inclination, one does not give due respect to colour. Now brother, I am unable to comprehend as to whether the Holi comes to get the colours distinguished or is it the manifestation of His craftsmanship? You may decide it yourself. If you ask me, then my brief reply to it would be that one must become colourless while playing with colours. Now, if somehow, I too get affected by the colours of Holi, then my reply to it would be part pheasant, part partride, a mixture of coherence and incoherence like that of a drunkard. What shall that be? The meaning of “whole” which is an English word is “total”. It therefore means that if we have linked ourselves to the whole (ultimate) then certainly the same view should appear before vision. It therefore, follows that, if we got ourselves linked to the ultimate, then the colour of the same ultimate shall pari-passu prevail in us and if per chance we become unaware of that link by maintaining it repeatedly, then please tell me what would be your form or shape thereafter? The same state of mergence, which we are in search of? What a good thing it would be it we learn this lesson from Holi.

Will you please give me a chance to congratulate you on the occasion of Holi? Brother it was merely a fun (joke) of Holi. And what else can I do? Whatever has been my nature, a tint (fragrance) of it is still present. And what is that condition? In rural language, I would say this:

“Whether I be standing, sitting, lying down or in any pose whatsoever, I am always at the same point (the base)”.

That means, the base or the destination must never go out of our mind. We must ever keep our base in mind. The destination can only be arrived at by him who has become crazy and mad after it. I do not find any other method better than this. Whoever has made progress in this field, has adopted this very course. Whoever becomes mad after someone, then it is just not possible that the latter’s madness may not make him (the former) restless. Brother, when pain is there, the cure would also come. We have to create pain in our heart. If someone asks me, I would say that all the labour (practices) and Abhyas is aimed at this only. Will that time come when I will also be able to see such burning hearts? Definitely, it must come, when you develop feeling like mine, that is when you become eagerly impatient to acquire all those states which I am restless to impart now. Brother; it may be possible with my love for you that the restless craving for my master may bear fruit and create similar intensity in your heart. There is a famous adage that, ‘when a widow touches the feet of a woman, whose husband is alive, then she wishes that the latter may also become like her’. What else could you get from me except this? You take this thing from me and the rest will be bestowed by the Master (God).



My reflections about Uttar Kashi may briefly be summed up as follows. It is a small town situated in one of the Himalayan valleys surrounded on all sides by high mountains. The Bhagirathi flows by, rolling over its rocky bed, producing a loud murmuring sound. The population amounting roughly to about three thousand comprises chiefly of sadhus with their followers and attendants. They belong to different orders and organisations, having their own Ashrams of different shades and colours. There were many dharmshalas which accommodate visitors. The place also serves as a night-halt for pilgrims on their way to Gangotri, about fifty seven miles distant. The Gomukh, the original source of the Ganges, is a further fourteen miles from Gangotri. Behind the Gomukh rock there is a huge glacier which feeds the river. The scenery of the place, especially that of Harsal about seven miles from the place, is very attractive.

This being known to be a sacred place was presumably thought to be the abode of great saints and significant sadhus. But to my utter disappointment I found there not one among the whole host of sadhus and vairagis who might be said to be a real seeker of God in the true sense, though they were all clad in saffron robes, the patent uniform of a published saint. Almost everyone was found to be busy with the athletic exercises of asana and pranayama with full intensity and vigour, boastfully exulting over their abnormal endeavours. Besides this bodily labour, they also devoted a good deal of time for practising dhyana, bhakti, etc., physically. For them cognizance of God was quite out of question. Realization, except for its dictionary meaning, was far beyond their understanding. Meditations meant to them mere torpidity of brain, while samadhi, which most of them were crazy after, meant only a state of physical senselessness. In other words almost all of them, instead of being the pursuers of the Divine, were more the pursuers of self in the practical sense. yogic transmission, the very basic essence of raja yoga, was quite foreign to them, and they would not hear a word about it, not to speak of understanding or experiencing it, which would have meant a serious blow to their pride and prestige.

Such were the wonders of the place, which in fact were more than a person's two eyes could have witnessed. How nice would it have been if, instead of witnessing all and everything, one might have witnessed only That by seeing which everything would have come to one's view by itself. I was not interested in the scenery of the place which offered me no charm, since I have already witnessed the dreary waste of the Infinite, which to me is the very essence of the blooming greenery, and to which I have become accustomed. It serves me as a soothing balm to my heart's wounds. These happy wounds may however be only for those who are afflicted with the pricking pangs of love.