DARSHANA  |   DEAD LEAVES  |   DEATH  |   DECLARATION  |   DEFICIENCY  |   DEGENERATION  |   DELIVERANCE  |   DELUSION  |   DEPENDENCY  |   DEPOSE  |   DEPRIVE  |   DESERVING  |   DESIRES  |   DESIRELESSNESS  |   DESPONDENCY  |   DESTINATION  |   DESTRUCTION  |   DESTRUCTIVE EYE  |   DETERMINATE ABSOLUTE  |   DETERMINATION  |   DEVOTEE  |   DEVOTION  |   DIFFICULTIES  |   DIGEST  |   DIPLOMACY  |   DISCIPLES  |   DISCIPLINE  |   DISCRETION  |   DISCRIMINATION  |   DISEASE  |   DISORDER  |   DIVERSION OF THOUGHT  |   DIVERSITY  |   DIVINE COMMAND  |   DIVINE CURRENTS  |   DIVINE DICTATE  |   DIVINE DUTY  |   DIVINE EFFULGENCE  |   DIVINE EYE  |   DIVINE FORCE  |   DIVINE GRACE  |   DIVINE INTOXICATION  |   DIVINE JUSTICE  |   DIVINE LIGHT  |   DIVINE LOVE  |   DIVINE MYSTERY  |   DIVINE PERSONALITY  |   DIVINE POWERS  |   DIVINE VISION  |   DIVINE WILL  |   DIVINISATION  |   DIVINITY  |   DOERSHIP  |   DOGMAS  |   DOMESTIC PROBLEM  |   DOUBT  |   DUE ATTACHMENT  |   DUTY  |   DYING Condition  |   DYNAMIC METHOD  |  


DARSHANA

It is good that you like to have the darshana of the maha-purushas (saints). Better would it be to try to have the darshana of yourself alone.(SS-78)
Generally people take Realisation to mean a mental vision of the physical form of Vishnu with four hands holding a conch, a discus, a mace and a lotus respectively. But in my opinion such a type of darsana is only the result of the grosser mentality of the worshipper, for the reason that his own subtler self appears to him in that form, because he had taken up that very form for meditation. In Raja Yoga the state of mind which develops by the effect of Sadhana is quite a different one. In that condition he feels the presence of a Divine force every where and in all things, and that brings him into a state of ecstasy. Such is really the true state of darsana (or divine vision). Let people peep into it and experience it for themselves.
The attainment of this state of Darsana (vision) does not mean perfection. It is only the first step towards the Divine. How much more we have to go on, and how many further states we have yet to pass through, cannot however be exactly determined. When our final aim is merging in Bhuma or the Ultimate, the state of Darsana can by no means be taken as final.(SS-30,31)

DEAD LEAVES

People do not try to overcome their wrong habits because they would then have to put themselves to effort or a bit of inconvenience. Never mind; be it so.But if they only adopt the right course for the realisation of their object and are prompted by intense longing for it, none of these things shall then stand in their way, but shall drop down like dead leaves.(SS-71,72)

DEATH

Since we came into the world we have never been free from miseries, nor shall we ever be till we have secured our return to the home-land. Even avatars like Rama and Krishna had to undergo miseries so long as they were on this earth. In fact deliverance from pain and sorrow is the main pursuit of life. Mahatma Gandhi is said to have once remarked 'The way to freedom lies though jail!' If we take this world to be a prison-house the above saying fits in quite appropriately in the spiritual sense also. In utter despair people often wish for an end to life. But in my opinion it shall be far better under such circumstances to pray to God to bestow a life which might be parallel to death. (SS-460, 461)
These conditions can best be explained in a negative way. I give my view in the worldly way. When the impressions of the past become very active, then Nature brings death as a pause for rest, so that one may be fresh in the next life to undergo the results of action.Now we come to the spiritual standard of life.Here death means the oblivious state of mind which rejects all that is there.As to how it happens, I am giving you my own view.The tendency of the mind is that it ejects what it gets. That is why man feels the rush of thoughts all the time. Thoughts are like the dust which flies with the air, but constructs no building because they have no power in it. When you give them power, they become strong like the mound of white-ants. Every body has got life but we have to seek for life in life, which ultimately merges in its own essence. (PP-164, 165)

DECLARATION

Our Great Master has boldly asserted that one can, for sure, attain liberation in this very life, nay, even in a part of it, provided one is really earnest about it and has the fortune of having a proper guide. This he has practically demonstrated in many instances which only direct experience can prove. (SDG-61)

DEFICIENCY

Often people ask me to infuse into them the Godly force or energy upto the highest degree all at once. To be frank I am always eager to do so, but to my regret I seldom find the necessary capacity in the abhyasi. The delay caused is only on account of that deficiency and for that I cannot be blamed as a miser by any means.(SS-148)

DEGENERATION

It is a Hindu belief and a correct one too, that 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 and nobody else. It is we who have undermined ourselves; it is we who have thrown ourselves in the gloomy dungeon, far far away from the Godly kingdom. It is we who have wrought this havoc with in us, making thereby a net work interwoven by the fibres of our wrong and vicious thoughts. (ERY-29, 30)

DELIVERANCE

Constant remembrance is firstly that which you are doing. Secondly, when the brain gets tired, the remembrance of That will produce the same effect. The object is deliverance.(SS-290,291)
Our will has grown terribly weak. In order to make it strong again we have only to connect it with that which has it in full vigour. That means that our lower centres which have grown weak should be connected with the higher centres which are actively strong. As a result, our lower centres will also become strong and powerful. In other words we have to deliver the lower centres to the charge of the higher centres but only after bringing them to fuller Consciousness.(SS-84)

DELUSION

Inducement based on outward show of knowledge, eloquence or power, promotes blind faith which in most cases leads to disastrous results. A conscientious man will never allow himself to be led away blindly into delusion by such false impositions which have no real significance in the spiritual field. (DR-83)
If unfortunately you get yourself attached with one who is not upto the mark, but has caught you by his learned discourses or display of miracles, your blind faith in him will lead you quite the other way to mere delusion and deception. (SS-407)

See BLIND FAITH Also.

DEPENDENCY

As for myself, I have always been a dependent of my Master and I would accept subordination to that person under whose subordination my Master orders me to remain. Through this dependency alone I have been able to develop such will power, which is but my Master's gift, that I can prepare thousands of persons for spiritual training within a second. (SS-220)

DEPOSE

What will be the state of displeasure and wrath of a Master when a servant of his boasts of possession of power in his presence and behind his back? It is just possible that on account of his pride and act of usurpation he may be discharged from his post. But another servant, because of his eternal nearness and personal closeness, and because of his services, may find such a hold upon his Master that all the powers may be given to him by the Master. And if that servant uses those powers in such a way that he associates the name of the master with every action, I feel that occasion will never arise for any misgiving in the heart of the Master, and he would never feel that his kingship would suffer, and so he would never depose the servant from his office after forfeiting his powers. (PP-210, 211)

DEPRIVE

Personally I am of the opinion that if we are deprived of all things necessary for the upkeep of worldly life and in its place the inner life which is worth having, is given to us, we are in no way the losers. (SS-269)

DESERVING

They do not like to free themselves from their egoistic feelings. It is just possible that they might be under the impression that to put them on the right path, and to give them higher approaches, forms a part of my duty towards them. It may be so to some extent, but then at the same time they must also bear in mind that they are to make themselves deserving for it. (SS-173)
As the world is transient every one has to depart sooner or later but some go without any load and some with load. Most of the people depart leaving wealth behind; and because of this alone their memory remains fresh in the minds of their heirs. But the earning of the spiritually perfect man is something else. Unpossessed, he goes possessed. I mean by unpossessed that the search of the possessed by becoming unpossessed is the search of the One by becoming alone. He has no concern with comforts, luxuries, successes and pleasures of the world. He is liberated from its bondage in his lifetime itself. And by possessed what I mean is that he takes along with him bread for the way, that is, the real essence of his spiritual earnings. He leaves his spiritual earnings to his spiritual inheritors. Just like the householder; and each receives the quantity in proportion to his capacity, the remaining is swallowed by the descendent. And this reaches to initiated members only, because legally the spiritual offspring alone deserve it. Some part, of course, reaches those also who have attained, "Laya avastha" and this is right too. In spirituality the share goes to the really deserving, and that is why I have repeatedly written exhorting abhyasis to become deserving of that thing; and for that two things are required; love and obedience. And both these things are interdependent. (SS-207, 208)

DESIRES

Our desires are the main cause of miseries. So the only solution of miseries is the curtailment of desires. Fewer the desires, lesser shall be our miseries. But to become desireless is another problem. Desires form a net work which we are entangled in. The more we try to get rid of it, tighter become the fibres of the net. The only way to free ourselves from the entanglements is to divert our attention from them and fix our eyes on the very real thing. If we cultivate a habit of remaining unmindful of them, they will soon begin to disappear from our view and consequently our miseries will be minimised. Reality alone will remain constantly before our eyes and everything else will lose its charm or significance. (DR-28, 29)
I have to make divisions to explain will and desire:
(1) Animal Plane, (2) Mental Plane, (3) Spiritual Plane.
These are the kinds of desires. Desires are good as well as bad. Bad desires are connected with passions, sex,etc., Greed, etc., also can be included only in this type. In desires of the mental plane is hidden the secret of self-aggrandizement, self-progress, self-ability, etc., when these things are carried on to the spiritual plane, one is reminded of his duty, and is worried about getting out of the snare. The tendency is diverted towards God - Realisation. It is the same tendency, which was once connected with the animal plane, but as duty is included in it, it would be wrong to call it desire.(SS-90)
A desire, when satisfied generally creates another to follow in its place. We are seldom free from them even for a moment. We see most of the things with an idea of having them. These desires mould our physical and mental actions and lead to the formation of sanskaras (impressions) adding thus more and more coverings to the soul. Our efforts to satisfy fresh desires lead to continuous additions. Their impressions remain on our causal body so long as they are not wiped off through the process of 'Bhog'. (DR-26)
That is called desire, the fulfillment of which brings pleasure to the heart, while its non-fulfillment brings sorrow, misery and pain; and the enjoyer of it is you alone, and yourself alone the doer. (SS-270)
The cause of this tendency is the mental clinging to, or grasping the object of, the world, and this clinging is due to our thirst or craving to enjoy objects, sights, and sounds, etc. The cause of our desire is our previous experience tinged with pleasant feelings. But sense experience cannot arise but for contact of sense organs with an object, and this contact again would not arise had there been no organs of cognition - the five senses and Manas. The six organs depend for their existence on the body-mind organism which constitutes the perceptible being of man.(SS-477)

DESIRELESSNESS

Socrates says, 'Knowledge is virtue', and by virtue he means to refer to desirelessness. That is, according to him, the essence of education. If by acquiring high education one comes up to that level, I think the purpose of education is served, and that is a spiritual stage. How can it be attained? The simple process for that would be constant remembrance. If the phrase, 'With unbroken chain of thought' is added to it, the process would then become complete. (SS-289,290)
You ask me how desires can be overcome. The only answer I have is, 'Try to give yourself up to God like a dead man in the hands of the dresser'. But if you want me to prescribe some method for it I shall offer you a very simple method and it is to think your desires to be mine, not yours. (SS-68)

DESPONDENCY

He should not be led to the feeling of despondency which is a great obstacle on the path. The cause of despondency in the spiritual field seems to be that people generally think it to be the most difficult and intricate thing. What we have to gain is really a very simple thing within our easy reach.(ERY-69) It is merely a misconception, which, if wiped off, will remove despondency altogether.(ERY-70)
We should meet reverses with a brave heart and should never give way to the feeling of despondency which is the worst drawback and the deadliest poison to spiritual life. (DR-40)
The abhyasi should always look to the bright side of the picture and should not,at any rate, submit himself to the feeling of despondency which is a great obstacle in the path. (SS-255)

DESTINATION

Religion is only a preliminary stage for preparing a man for his march on the path of freedom. When he has set his foot on the path, he is then beyond the limits of religion. The end of religion is the beginning of spirituality; the end of spirituality is the beginning of Reality, and the end of Reality is the Real Bliss. When that too is gone we have reached the destination. That is the highest mark which is almost inexpressible in words. (DR-6)
Our final destination is there where neither air nor light has any access. It is a perfectly lightless place without any motion or activity. (SS-355)
I am however trying to take you all to that sphere of dreary desolateness which is beyond conception, and which is possibly the last limit of human approach.
But that may not be quite acceptable to those aspiring for spirituality. If I go deeper to explain its real significance I fear it may not be understandable, so I had better hold over the topic. (SS-356)
The soul is longing to feel its real nature which has gone out of sight, and this insignificant being is seeking his fellow-pilgrims to march on the path of freedom. My desire, my longing to get the fellow traveler, is only for the sake of helping him to reach his destination safely. The idea may seem foreign to you at first sight. But, if you pause a little to consider the problem of destination, you will surely come to the conclusion that you are sailing towards your own home wherefrom you have been snatched away by the "irony of fate". (SS-85)
People clamour so much about light which, as I have stated, is only a passing phase in the course of our journey to the Ultimate. It ends in toto as we arrive at the destination. Crying for the light is nothing short of a mad fantasy which displays its own colourfulness. Besides this one often feels a sort of pleasantness in that idea. But so long as the sense of pleasantness is there it is short of the mark. It is then only a reflection of maya though in a much refined state.
The goal of life is easily reached if we are devoted to it, having idea of our Master all the way through. There are different ways of remembering Him constantly. By devotion to the Highest, we make a channel from us to Him that serves as a path to Him. When the way is cleaned of all dirt and refuse, there will be no difficulty to tread on it. The path is cleaner in proportion to our devotion. You receive a push from the heart, while meditating on Him, to impel you on the way. The dirt and refuse are our conflicting ideas. While meditating, if you secure even a temporary lull, that means you have gone a step further on the path. You will find the conflicting ideas disappearing, when you are on your way to the path. When you acquire a state of permanency in your meditation, touching the innermost plane, the idea of the Ultimate or God becomes quite near you. (SDG-133,134)

DESTRUCTION

People say that the crops now-a-days are not good, which means that God has now grown old and so He does not remember certain things. But the people do not understand what confusion they have created in His work, with the power given by Him. Actions are proportionately continued. Now, our actions went against the Nature and created a mess in the environment, whereby our own throats are being cut. These things now require to be cleaned, which is being done to a certain extent and will be continued. It has all to be done by you people only, and unknowingly every saint does something. I have courage and by my Master's grace there is nothing lacking. It will not require another second to do it. I have written all these things so that you people may also develop courage in yourselves. But I do not do this because those who have created all this mess by misuse of their powers may reap the fruit of their actions. Nature also wants the same thing. Destruction is bound to come and it has started also, and these are the causes. (SS-277, 278)
Destruction of the undesirable elements in the world has already commenced. Such examples have occurred many a time before, during the period of the existence of this world. Rama's war against Ravana, Noah's flood, and the battle of Mahabharat are some of the many instances. Such a destruction is accomplished through various means. It may be through war or internal feud, through heavenly calamity such as volcanic upheaval or through similar other causes. The time is now ripe for its final phase and the world is rushing towards it with headlong speed. The action may come into full swing by the close of the present century but some of the events enumerated below may take a longer time to come into effect.(DR-118)

DESTRUCTIVE EYE

There is a third eye about which it is said that if opened, it could destroy the whole world in a moment. It is not connected with any of the above knots. This destructive eye which is generally associated with Lord Shiva, is actually situated in the back portion of the head in the occipital prominence. (SS-437)
It is the crude form of the centre - the reactionary thing. Havoc can be wrought and the world can be brought to decay or utter destruction by its effect if thrown forth. I am not going to disclose its actual position as it has no connection with the main theme, nor am I allowed to disclose it. I have discussed completely, though in brief, every possible thing in this connection. I would now dwell a little more on this point too, to complete the chain.
This destructive eye was kept open by Lord Krishna for eighteen days in the battlefield during Mahabharat to the extent of destruction required at the time. It will be opened once again. Lord Krishna had come for the change. He saw the atmosphere growing poisonous due to the existing elements at that time. He ultimately contemplated the scheme of Mahabharat. He began to destroy those elements by his will force twenty-four years before the actual incident took place. When the time of Mahabharat came and the warriors were on the battlefield, he opened the destructive eye at the spot. The signs are again now visible in the horizon, of course not so coarse as they were then; darkness is prevailing, poisonous elements have entered the cosmos, world is demanding change, for which duty has been assigned to somebody by Nature herself. (ERY-64, 65)

DETERMINATE ABSOLUTE

This, saguna brahman (determinate absolute) is also known as apara brahman. (WU-10)

DETERMINATION

It is an admitted fact that a boat cannot ply direct to the destination unless the helm is applied to it. Treating this human form as a boat and the space it is plying in as the ocean of spirituality, it is but essential to put up the helm in order to be essential to put up the helm in order to be able to ply through the vast ocean successfully. In the spiritual field the helm is our strong determination which helps us to steer on to the destination. There may certainly be countless whirls at places, but the strength of our will and confidence helps us to overcome all of them and proceed on straight to the destination. Now since our eye is fixed upon spirituality, we take up the ideal which is the highest and which can be nothing but that associated directly with the Absolute. Thus to reach the Infinite Absolute is one of the primary duties of man. But so long as the goal is not fixed in ones thought it is very difficult to complete the journey successfully. Divine help does come, no doubt, but only when the Supreme is convinced of devotees earnestness of purpose. When the reaction creates a stir in the Infinite it indicates that he has concentrated his thought in the Great Being. (This brings to our view the example of the lover and the Beloved). It means that the distance between the devotee and the Lord is reduced, and the idea of remoteness begins to fade away. Our nearness goes on increasing upto the final limit where the very feeling of aloofness, having merged in the Reality, becomes completely extinct and assumes the form of the Latent Motion that existed at the time of creation. In this way our merging in the state becomes permanent and lasting. Our swimming in the Infinite Ocean now starts, which brings us to the real life, which comprises the influences of the ocean we are now swimming in. It is thus clear that the firmness of will and determination to reach the goal helped us to arrive at the destination, with the result that we got firmly established in the final state.How this most difficult problem was so easily solved by virtue of the correctness of our goal and the firmness of determination may not now be difficult to understand. Our intention to reach the goal promoted our efforts and since the ideal was the noblest the interest for it went on increasing till it developed into a strong craving. Then we begin to feel impatient for it. When we get into this habit, the tendencies of the mind are diverted towards it with full vigour. Thus we come to the conclusion that for the attainment of the objective we have to create in us intense longing or extreme impatience, which forces our passage on to it, just as the Latent Motion did at the time of creation. (IB-29,30,31)
I have never seen one who, having firmly resolved to reach the ocean of bliss, might have remained short of it. When you have the proper means at your disposal, there is no reason why you cannot win. (SS-336)

DEVOTEE

A true devotee is one who loves Him not for any favour or worldly interest but merely for love's sake. He always remains in a state of complete resignation to His will. He is perfectly contended with all that is bestowed upon him whether good or bad, joyful or unpleasant. Joy or sorrow is meaningless to him. Everything is a boon to him from His beloved. Such complete resignation and unquestioning attitude in all matters is the highest form of Devotion. (DR-98, 99)
Everyone is familiar with the principle of telegraphy. When one end is connected to electricity, the message is immediately carried over to the other end. Similar is the case with the devotee, who makes himself known to the Master by the current of his own power. Now by the effect of devotion that which is with the Master begins to flow towards the serf through the medium of the connecting link set up between the two. Gradually everything of the Master begins to flow into the serf. In the beginning the devotee (servant) had only conveyed his own cognizance to the Master. Subsequently by the effect of devotion the Master began to adopt nearness to him, which went on developing till the thought of actual communion began to pervade within him. Divine revelations and Nature's commands then begin to descend upon him and the first phase of initiation thus comes into effect. Now further on it is a mystery; the tongue is tied up. Generally, people think that devotion makes us slaves, but here the invertendo rule comes in again. The human concept never extended so far and the mystery remains sealed until now. (IB-17, 18)
I may also bring to light another mystery. We have been saying out of devotion that there is providence in the fall of a sparrow and not a leaf trembles without the divine will. And that is a fact too. But if I say, that God too does not move without the will of his devotee, I do not know what the wiseacres of saints might think of me. But that is a fact beyond doubt and a fact must be declared in order to reveal Reality. For myself I may say that since I started practice at the feet of my Master Samarth Guru Shri Ram Chandraji Maharaj of Fatehgarh, U.P. I have taken Him to be my all in all and may this feeling of mine continue forever. It was He who brought me deliverance, so I remained unattached with every one else. (PG-171)

DEVOTION

By the instrument of Devotion one soon becomes attached to the beloved. The thought of beloved is there, and this helps a man to go into deeper consciousness.(SS-111)
Devotion makes our passage smooth and creates a channel for the Godly current to flow into our heart. It removes dirt and refuse from our way and facilitates our march along the path. The refuse is really the effect of the conflicting ideas which create disturbances and worries in our minds.(DR-88)
Devotion and love, of course, remain so easy and yet so difficult of achievement at once. Real devotion has no tinge of affection in it and goes hand in glove with enlightenment. In the initial stages the devotee may be conscious of his feeling towards the object of his love; but at higher stages the foam and fury is dimmed to the extent of an almost total loss of its awareness at the ultimate stage. The superfine level of devotion may be spoken of as total self-surrender, from which the awareness of surrender has entirely been withdrawn by the grace of the supreme Master Himself.(WU-59)
The problem of practising devotion, surrender etc., in a natural way is there. For this purpose it is said that one can love another person of his own species best. So the Guru is taken into account as the personification of the Supreme.(WU-59)
The Yoga Marga brings about the result very soon if one has the real devotion side by side, because by the instrument of devotion one soon becomes attached to the Beloved. The thought of the Beloved is there, and this helps a man to go into deeper Consciousness. (SS-111)
As for the capacity in me for reading future events, I may frankly say that I do not bother about it. But it is the Master's wish and I do get some inkling of them at times, with which we must, as a matter of human etiquette, remain satisfied. That is but an elementary principle of devotion. (SS-243)
By devotion we establish a link between us and the Master, which serves as a path for us to march on.(SS-141)
Allegorically I may say that he was the only object of my love. As a matter of fact I was not a lover of freedom or any such thing, but only of Him and Him alone.(SS-294)
My Master was no doubt worthy of it, being the fittest man to be meditated upon. He was altogether free from egoistic feelings, from desires and worldly entanglements, devoted wholly to his own self. The phrase 'devoted to his own self' refers to a spiritual state of a high order not commonly bestowed upon man. That was the reason why I loved him as best as I could. I tried heart and soul to get myself merged in him in toto and that had been the life pursuit for me. It was because I got a Master who was unparalleled and matchless. I have no words to express the results achieved therefrom. In a word He is the infinite ocean of Grace in which we have all to merge. (SS-294,295)
Lashing in the wave of Almighty with unawareness of the fact of what I am doing and for what I am doing it. The highest type of Bhakti is the unawareness of oneself, and of the process.(PP-159)
A sense of sameness having been developed by the effect of remembrance, it begins to appear that He Himself is absorbed in our remembrance. This feeling having become permanent introduces the condition which Kabirdas has described as Mera Ram Mujhe Bhaje, Tab payun bisram.
My mind can be at rest only when the Lord gets busy with the remembrance of me.
This is a transcendent state of devotion.. At this stage the lover himself becomes the beloved and this must necessarily be when the guru and the disciple are correlated in the real sense. As a matter of fact, remembrance is almost akin to the vibration, which had developed at the time of creation for the purpose of bringing existence into being. To get oneself merged in that primordial state of remembrance (the vibration) is not everybody's job. Only a rare personality may be capable of this. But that does not mean that others should not try for it.(SS-285)
The aims and objects of life conceived in terms of worldly ends are almost meaningless. To practise devotion to please God in order to secure worldly comforts or gains is but mockery.(DR-16)

DIFFICULTIES

One must be prepared to face boldly the difficulties and the worries that happen to come across one's way on the path of duty to all those one might be concerned with. This is but a petty sacrifice which is nothing in comparison to the sufferings of all our successive lives. (SS-383)

DIGEST

Undue haste in pushing up an abhyasi on the path of progress must be avoided. My Master also took precaution in this respect. He probably never did so in my case. However on the special occasion of his departure from this material world, he poured out to his disciples so much that could not be digested by them even during all this long period. This I discovered when I had my inner vision opened by His kind grace. Consequently all of it got absorbed into me, since none of the others possessed the capacity to digest it. (SS-433)

DIPLOMACY

The age of diplomacy and stratagem is now passing swiftly, and by the end of the present century remarkable changes are bound to come into being. Everyone must be prepared to gladly welcome what is destined to befall, and should come to the path of spirituality whereby alone his welfare can be assured. (SDG-71)

DISCIPLES

It is really the look out of the disciple to devote himself to the service of his Guru with love and devotion and not the right or privilege of the Guru to demand it. (DR-61)

DISCIPLINE

In principle the devotee or abhyasi should present himself before the Master in the same manner as a soldier does at the time of parade. At the call to 'Attention it is essential for him to keep up the same steady upright pose, looking with attention towards the officer. This indicates alertness, healthy disposition and the freshness of the body. The same principle holds good in the case of the Abhyasi while sitting in service before the Master. (IB-11)
Discipline is the elementary step of surrender. If it is not possible to adhere to mental discipline in the beginning, one can take up at least the physical discipline to start with. After that if the teacher's capability is well-established upon the mind, and the pupil too is a sincere seeker of Reality, mental submission will begin to develop by itself. When he has set his foot on the lowest rung of the ladder the next one will be in his sight by itself. When the pursuit is taken up thus, love and devotion will begin to develop automatically, especially when one is convinced of the merits of the teacher. (SS-152)
The next important thing to be kept in mind is the moral discipline which every one must be very particular about. He must never do a thing which might bring a bad name to himself or to the sanstha he belongs to. His way of living and dealing with others should be simple, unassuming and cordial, inspired with a feeling of love and sympathy for others. This will be a source of satisfaction and peace to him as well. One should lead a simple and pious life absorbed in constant Divine consciousness, discharging properly at the same time all his worldly responsibilities and duties. (SS-52, 53)

DISCRETION

But so far we reserve to ourselves the right of discretion and are therefore, responsible for all our actions whether good or bad. At a higher stage of self-surrender, such a discretionary power becomes almost extinct and a man does everything thinking it to be his Master's will. The question of right or wrong does not at all arise in his mind for it becomes absolutely certain that by following his Master's will, he is doing the only right thing and he does nothing but the right, feeling it to be his Master's will. (DR-97)

DISCRIMINATION

Most people are groping in darkness. They consider stones could represent or stand for god. They have lost their sense of discrimination. They cannot distinguish between man and man, nor between man and other beings. How can one judge him? He can neither be a magician nor a conjurer who can demonstrate things unusual and uncommon. But there may be many such conjurers among bhaktas who pretend themselves to be what they are not in the least. They go on crowing 'Ram, Ram', on every bead of their rosary with a heart wandering quite away from it.(SS-60)
Some people talk of love while others complain of fear. To them, I have to say that fear and love both have the same centre. If we drag ourselves towards the world, things of fear begin to display their character and when we are towards the Divinity, Divinity plays in Divinity itself. So, both the things are remarkable because they belong to the same centre. But we should be wise enough to take the right thing and reject the wrong one. This will be for our own good. (SDG-57)
One should be able to discriminate between good and bad. Having no discrimination is the characteristic of an inferior man.(SS-95)
Our discriminative faculty is so much over shadowed by the hankerings of the mind that we have become quite blind to the real values of things concerned with in life. (SS-461)
It is our sad tale that we do not even think of the Divinity in its real state because we have not yet created the environment of that type. We go backward to darkness instead of going face to face with light and we boast of it. So we remain far away from Reality. We do not want to listen even, if these things are brought to our view, because we have lost the power of discrimination, affected by the present environment, created by ungodly god-persons. (SDG-94)

DISEASE

I say again that if there were no disease none would have remembered the health which was in the beginning. Only the patient can value health with regard. By getting liberation from this alone the symptoms of health are created. (SS-371)
We forget that pains and miseries are only the symptoms of a disease but the disease lies elsewhere. (DR-16)
Rest assured that diseases never enter the body of the abhyasi through our process of transmission. This is my experience as well as that of my Master. On the other hand it has often been experienced that some of the diseases do go out by the effect of the process of purification. (SS-222)

DISORDER

One who is born is in tumult and disorder, because contradictions presented themselves the very moment he came into existence. Now one who attaches himself unduly to them is bound to be held fast in their trammels. If you ask him to come out of it, he will only cry like one who clings to a tree saying that the tree does not leave him. Yudhistira had very correctly said in reply to the Yaksha's question that the strangest thing in the world is that people see others dying but never think that they will also have to taste death soon; but my answer to that question would have been that. Though people see their own disorder still they lie reposing on the unbalanced pillow.(SS-459)
Happy was the time when you saw me and happier would it be when I have a chance of seeing you. The sentence has a deep meaning and may be taken up in that sense. When I saw you for the first time I found in you many things mingled up together, presenting a view of diversity in unity. The existence is no doubt the result of amalgamation of matter with the soul. But then there is one thing more there. There is a house which has all things in it upset and scattered all over, while another has everything in it well arranged in proper order. Naturally the former will be said to be in a disturbed state and the latter said to be undisturbed and regulated. Similar is the case with this human frame, or the house we live in. There are numerous things kept in it. They exist in the form of results of the actions of the various functionaries at work in the system. If they are let loose to work independently according to their own trend or inclination, their actions will mostly be unregulated and disturbing. They, therefore require a strong masterly hand to keep them in check, and this generally remains wanting in most cases. It is only in this respect that we present the picture of a house in disorder. The same was the case with you when you came to me first, and this is but usual in most cases. (SS-65, 66)

DIVERSION OF THOUGHT

Since the diversion of thought is beyond the capacity of a common man, he should attach himself to some great personality who is himself firmly established in the highest plane beyond all the possibilities of fall. The downward tendency of thought indicates that one has descended to a lower plane, assuming a grosser form. In such a case it is quite essential for him to get himself attached to one of his fellow beings with faith and devotion, so that his downward tendency may be mended by his influence. This will relieve him of all distracting thoughts. (IB-37)

DIVERSITY

Diversity is life. Had there been no diversity, what would life have meant? Now, how did it come about? The answer would be that we went on solidifying our thoughts to the extent that the real thing at the base got veiled within. The glamour and glitter alone remained to view, with which we fell in love to the extent of getting intoxicated with it. When you become tipsy you went on spinning round like a top. You danced and felt delighted with it. Now please decide for yourself what part in the work house of Nature did you play for your own making, which was exclusively your own responsibility. (SS-358,359)
The divine will to effect creation began to manifest itself. The thought of diversity which was opposed to that of unity became active, and began to acquire prominence. Activity sprang up. Both combined together increased the force, and action started. (SS-462, 463)

DIVINE COMMAND

Every one must be prepared to meet his end. That means he must attain the highest spiritual level as early as possible so that he may not have to regret when his end comes. Devotion and constant remembrance are the only surest means thereof. God- realisation is not at all a difficult task provided one diverts his attention to it in the real sense, with faith and confidence, resigning himself completely to His will. It can be very easily accomplished if one attends to the due discharge of one's worldly duties taking everything in the sense of God's command.(SS-121)

DIVINE CURRENTS

The currents which descended from the origin began to grow thicker and grosser. Why? It is a very difficult point to explain. When a man jumps down from a great height he becomes almost half dead during the course of the fall. The reason is generally attributed to the gravitation of the earth. But I may say that the awareness of the downward fall diverts the heat of thought downwards and it begins to get out of him by the force of the push. The same is the case with the downward currents. Solidity implies grossness and it has no life. Now the divine currents being without life may not be generally appealing. But I may say that though all minerals, vegetables, and animals have come down from the Divine yet all of them are not said to be possessing life. But if they do at all it must be a form of dormant life. The same is the case with the Divine currents. But man associating them with his own karmas begins to get engrossed in them. (IB-26,27)
A lighter thing always tends to rise upwards or in other words, it moves towards its source. Thus everything that comes into activity by the effect of the Divine flow tends to fly towards the origin. (IB-13)
Man has also inherited the same tendency, so when his downward tendency is checked the thought of reaching the origin automatically revives in his heart. This is why he begins to feel inclined towards sandhya and upasana. (IB-13)
Our first and foremost commandment relates to the proper observance of Sandhya and Upasana. By following it we begin to draw in power which we have finally to attain in due course. Another important thing in this connection is that when the Divine currents began to flow, their actions and counteractions created a state of grossness which led to the formation of atoms (Anus) and sub-atoms (Paramanus) in their particular forms and shapes. The continuance of the flow created heat which was the very basis of life and which gave further stimulus to existence. But though the heat remained in existence, its force got diverted downwards. One may be at a loss to understand the real significance of the words 'up and 'down. When we conceive of the highest, our thought takes into account the opposite view too, i.e., of the lowest. Besides, when we have sprung up from that which is the greatest and the best, the level next to it will naturally be called lower or lesser in comparison. This brings into our mind the idea of high and low. When the downward tendency begins to get diminished, the very same thing which had been continuously pouring heat into the particles helps to direct them upwards, wherefrom their existence had started and the heat created by the effect of motion makes it lighter still. (IB-12,13)
Under Sahaj Marg the Master, by the application of his inner powers, awakens to action and accelerates the dormant forces in the abhyasi and diverts the flow of Divine current towards his heart, through the process of Pranahuti.(SS-51)

DIVINE DICTATE

I have a strong desire that our associates in different parts of the world may not have to look towards us for their spiritual benefit. So, I say that I do not make disciples but masters. I believe every country of the world should have its share in spirituality. There is spiritual awakening throughout the world. The communists will also adopt the same system in due course of time. Almost all of us have come to the peace which is the basis of spirituality. When the thing is started and will reach the whole world, it will take them to what is after peace. Thus far, we know what is before peace, but hardly a few persons know what is after peace. I feel that everyday my work is becoming easier because it is now the Divine dictate. (SDG-131,132)

DIVINE DUTY

Treat all actions and work to be a part of divine duty entrusted to us by the great Master whom we have to serve as best as we can. This keeps us in divine Consciousness all throughout. The philosophy involved in it starts from materiality and ends in the final state we all have to arrive at.(SS-96)

DIVINE EFFULGENCE

You are definitely under the guidance of such a one in the form of my great Master, whose effulgence, if keenly observed, will be found spreading all through the world. If anyone ponders seriously over it he will find it full in every nook and corner. (SS-201,202)
Divine effulgence too now vanishes, though still there remains something. But where? Only a little way off and then that too gives away. It means you are now making preparation for entering the stage you have to attain. The limit of Divine effulgence extends only a little way farther, beyond which remains mere conception. Go ahead and that too is gone. Expression now fails. The region of mind is crossed.(ERY-47)

DIVINE EYE

Everybody knows about the two eyes possessed by man. But scientists say that there is an eye shaped knot in the forehead of man which is connected with divine sight, and which is known as the third eye of Man.(SS-435)
Whatever information about it could be gathered through physical dissection of the human body does not give the complete idea. The correct knowledge of the same could be obtained only through yoga.(SS-435)
Now I am putting before the readers my own observation and experience through yoga about this divine eye. In this knot which is called the pineal eye, three colours are observed. The front portion is bright and its composition appears like sandy grains. This outward portion is the seat of the intellect. The part behind it, that is the middle portion, is of a dark violet colour. The hind-most portion has a reddish colour and this is the seat of Divine Intelligence. In yogic practice, this outward bright portion opens up first of all. When a person obtains complete entry into it, then the middle portion starts opening up, and it brightens up, but in that brightness a shade of violet colour definitely remains. Atlast when the turn of the opening of the final portion comes, that also becomes brighter. A yogi who attains all these conditions is considered to be a yogi of high calibre.(SS-436)
As one proceeds further, both these colours are gone and only one condition, that is brightness, remains. This place is connected with the planet Venus and whosoever attains control over it obtains full mastery over the planet Venus. This knot has no relation with the spinal cord, but is connected with the right side of the heart. When this place opens up fully and all the chakras under it are purified, then the start of Divine wisdom begins. That is why, in yoga, this place has been called as the place of wisdom. A little from this place there is another point, when that becomes active, the experience of the internal things becomes very effective. This means one can feel or know even the good or bad thoughts floating in the atmosphere. This place is also helpful in knowing the internal spiritual condition of others. Its colour is brownish. After reaching this place our intellectual exercise stops and the field of spirituality starts. Once complete merger is obtained in this, its brownish colour disappears and this place also becomes a little brighter. The knot after this has no colour. We may call it a little more white mixed with a little greyish colour or, in other words, neither light nor dark. With the help of this we can obtain the knowledge of those incidents which take place in subtle form in the Brahmanda region before they happen in the physical world. But this becomes possible only when we have obtained full mastery over this condition. (SS-436, 437)

DIVINE FORCE

In short the help of the Master, who has himself travelled the entire distance and has developed in himself the Divine force, is therefore of immense value. It is then alone that the Divine force begins to flow into the abhyasi from the Divine centres.(SS-40)

DIVINE GRACE

I consider it as Divine Grace if one gets under the charge of a perfect Master. However it depends on your grace to set him into action for your own self (SS-384)
The inflow of Divine Grace is possible through the medium of the Master alone. Thus the real thing to be invoked by an Abhyasi is Divine Grace coming to him through the Master. Self-effort (Abhyas) is just the means for making one's self deserving of Grace.(SDG-16)
As a matter of fact what we really stand in need of for our ultimate purpose is only Divine Grace. But owing to one's inner complexities, it is almost beyond the capacity of a sadhaka to have it by himself. For that reason master's help is indispensable. In earlier stages Divine grace flows into the abhyasi only through the medium of the master. As such, it is often interpreted as master's grace. Whether it comes through the master's medium or direct it is the same Divine Grace in both the cases. So long as the abhyasi is incapable of having it direct, it rests on the master to bless him with it. When he has developed the capacity to draw it direct, the master's job is practically over, though even then he has to keep a watchful eye on him for the sake of safeguard. This is in fact the real function of a true master.(SS-189)
As long as the abhyasi is not getting the grace direct, the teacher diverts the grace which is coming directly upon himself to the abhyasi.(SS-20)
I am happy to learn that you believe in the grace of saints. The belief comes when something corresponding to it is there in the core of your heart. The feeling gets intensified when one begins to realise his own weaknesses. The heart then feels it difficult to tolerate the complexities of its own creation. God gives us that alone which is there in Him while we gather within us only that which we have created by our efforts. Our efforts are all unconsciously directed towards creating complexities in thought by our close adherence to the physical world. This assumes the form of entanglements, under the effect of which we completely ignore that which has been bestowed on us originally, and begin complaining that it is all from God. If God had been the creator of complexities within us, surely one would never have thought of looking to Him for His mercy and grace, which all religions induce people to depend upon.(SS-242)
God's grace sets into motion for him who makes himself deserving of it. It is, therefore, of utmost importance for everyone to look into his own making, with a living consciousness in his heart of the Ultimate Object he means to aspire for. (SS-171, 172)
Sometimes the abhyasis feel the very high states because the grace comes from above through the teacher. It also happens that the teacher, even unknowingly, transmits from very high states, and the sensitive abhyasis feel that effect.(SS-448)
It also happens sometimes that an abhyasi feel that Grace direct. But it is mostly so when the Master with whom he has connected all the channels of his heart gets induced to it by the effect of the jerk offered by the abhyasi's thought. The jerk comes by itself through the effect of the love and devotion he bears for his Master. If an abhyasi gets completely merged in the Master, everything coming to the Master gets automatically transferred to the abhyasi. The merging in the Master is therefore of highest value, and the most effective means for attaining it is negation.(SS-394)
It is something of highest value and greatly advantageous to you for your ultimate purpose. It is definite that everyone gets a share of it in proportion to his capacity and worth.(SS-311)

DIVINE INTOXICATION

I greatly rejoice and feel refreshed when I find any one bearing in his heart love for me. But why after all should anyone bother about it for my sake when there is a lot for him in the world to love and like? He alone who is himself lost, or at least like to be lost, or is even willing to lose all, may perhaps be inclined towards me. My tendency of mind is somewhat peculiar. Having lost myself in toto, I now like others to trace me out. I believe a wise man will never come up for it. That may be the reason why I fail to excite emotion in the heart of others because in me that too is lost like my own being. When that is the case, what else then remains in me for a clue to help them to trace me out? The idea will be more clear if one develops a similar type of Divine Intoxication. (SS-153)
Your love has made me so spell-bound that every letter of yours is highly heartening to me. I believe you must also be feeling the same condition on receiving my letter. In this sense both of us are much alike to each other. Therefore if I feel the intoxication of love, you too must be feeling the effects of drunkenness. You say that you do not feel anything. Now tell me whether I too do not come into your Consciousness. If so I shall not count it as too little. You entreat me to save you from this mire. (SS-293)

DIVINE JUSTICE

The effect of our deep devotion begins to resound in a way, that we feel the Ultimate is remembering us. That is the justice of Divinity. When you have played your part fully well, the Ultimate cannot fall short in playing His part. That is only a beginning of the higher sort of spirituality. As a result of it, our senses become summarised to have their own share in the Being. This is my experience. (SDG-24)

DIVINE LIGHT

There have been numerous saints, sages and teachers in the world who did something or the other for the upliftment of the people. They spread the light among people in general but they were all like candles lighted up at times at particular places to give light to the people near about. They did good to the people who thereby improved spiritually. But the Divine lamp gets lit to light up the whole world at one 'time', on rare occasions only, when God so ordains it.
It has already come down and is aglow all around, but few seem to be really eager for it. The enshrouding darkness has completely engulfed the world so heavily that the glimmer of this Divine light is yet beyond their view. This is a natural phenomenon, which has come into action several times before in the period the worlds existence. Whenever evil reaches its climax, some such Divine soul does come down into the world to dispel the clouds of darkness and to spread light all through.
The Light is already lit. Only devoted hearts are required to gain it and be profited. Do you expect a repetition of such an occasion in the near future? Can such a Personality come down again and again? Can you match it with any of the personalities who had come down previously for a similar purpose? Was such a one in existence in the form of an incarnation? Certainly not. The capacities and the capabilities of every such being differed in accordance with the conditions at the time. This is one of the rarest occasions, for such is the Divine will. The Personality now come down for Nature's work surpasses all previous ones in respect of potentiality and the scope of Nature's work entrusted to him. The world of today is in need of such a personality. It was Nature's demand and so it has come into being. But few seem to be coming forward to avail of it in full, though for His own part He is ever for giving you all the highest life. Let God's will be done. This may be a surprising disclosure. From amongst all the saints and sages of eminence of the past it is only my special privilege to have one of mine in that capacity, for which some of the credit may go to me as well. (SS-117,118)
It prescribes meditation on the heart, supposing the presence of Divine Light there. But the abhyasi is directed not to try to see the light in any form or shape. If he does so the light, if perchance it appears to his view, will not be the real one but a projection of his mind. An abhyasi is, however, advised to take it in the form of mere supposition. In that case it will be the subtlest, and we shall thereby be meditating upon the subtlest. Every saint has used the word Light for it and I too cannot avoid it, since that is the only expression best suited for the purpose. But that creates some complications, because when we talk of light the idea of luminosity becomes predominant, and we begin to take it as glittering. The real light carries with it no such sense and may be represented as 'light without luminosity'. It refers to the very real substance or, more appropriately, the substance which is associated with neither light nor darkness but is beyond both. (SDG-77)
The technique of Sahaj Marg, though quite simple and natural, is beyond common grasp, since it adheres closely to the absolute Reality and proceeds on subtlest lines. It prescribes meditation on heart, thinking of the Divine light, but the abhyasi is directed not to view the light in any form or shape like the electric light or the moonlight. In that case, the light appearing therein will not be the real one, but only as projected by him. An abhyasi is advised to proceed with a mere supposition of it with the thought of the Divine at the bottom What happens then is that it becomes the subtlest, with the result that we thus meditate upon the subtlest which is to be attained. (SS-410)

DIVINE LOVE

We see everything tending towards the Centre, and the Centre itself yawning towards the circumference. After our adventure, we initiated the value of our existence and felt the co-operation of the highest power that is around us. Now, this was the main current of our thinking which diverted our attention to the main theme that is being played. Gradually we could know the function of the movement in the human body. The way is made open to lead up to the Central region. (SDG-47,48)

DIVINE MYSTERY

Man's persistent effort has been to unravel the mystery of Nature and it has widened the frontiers of knowledge. And so his probe into everything that he sees in Nature continues. When we seek anything, we find something for our thinking, and when we go beyond it we find mystery behind the mystery. When the thinking itself takes the further evolution, it leads us to what is behind everything. (SS-17)
In my opinion we have solved the mystery, if somehow we are able to solve our problem of life. Since we have no concern with these things, we leave them. We come to the constructive side. When we peep into ourselves with this idea, we find the higher centres focussing into our centres, but due to our wrong thinking and doings the effect is not coming in at all. The thick layer of grossness has settled so firmly over the centres as to make them quite impervious. (SS-18,19)
You seem to be a bit perplexed at the idea that it is impossible to answer every 'why'. Let me give you certain examples. The problem whether the seed came first or the tree has not yet been solved. But my view is that it was the seed that came first, and that was due to the effect of quakes and shocks of the Divine vibrations. One might as well ask why was the world created at all, or where did God come from? Just think for yourself what the answer can possibly be. I think if God could be asked where He did come from, He would not be able to answer. If he replies at all He cannot be God then, because with the reply the limitation would at once set in and His unlimitedness would be lost.(SS-359)

DIVINE PERSONALITY

Liberation has today become very easy because of the presence of the Divine Personality. The conception of people does not generally go beyond the point of liberation which they take to be the final limit of human approach. But that is a wrong idea. As a matter of fact liberation is the lowest attainment on the Divine path, hence it is just like a toy for a child to play with. Beyond that there is yet a lot to be achieved. The Infinite oceans lies still ahead. It is a limitless expanse. Have your eyes fixed upon That and only That, and go on and on to trace it out. (SS-381)
Those who miss it now may not have it again for ages, until the time of the advent of the next Divine Personality into the world. That may perhaps be the time when liberation or realisation may again be easy. But it may not even then be up to the extent it is today, because only the constructive programme and not the destructive one may then be in force. (SS-118,119)
This is all due to the Infinite grace of the Divine Personality in existence today in this unhappy world. Do you expect a repetition of the time in the near future? Shall such easy approaches up to the farthest limit ever be possible at a mere glance as it is today? Those who do not take these promising features into account may have subsequently to lament for the loss when he is gone from this material world.(SS-119)
It is your good fortune that along side, his primary function, the divine personality in existence today in this unhappy world, and working for the change from the end of the year 1944. Those who do not take these promising features into account may have subsequently to lament for the loss when he is gone from this material world.(SS-132)

DIVINE POWERS

In my opinion unless a person is able to utilise the divine powers, he has not even peeped into Divinity.(SS-316)
According to the great teachings of my Guru, every pore of the body has its own centre of energy, and is itself a continent. Whatever is in the Universe with its planetary system is found there in it. They all must come to their state of full awakening. I sincerely pray that all my associates may come to that stage, and that God may give me a chance to render such service. It is a moment's work for my Master, and for him alone. But who is prepared to grasp such power at a glance? I am trying and trying that my associates may have the capacity to bear this Divine Power. So we adhere to the process of gradual advancement.(SS-446,447)

DIVINE VISION

Please see DARSHANA.

DIVINE WILL

I believe, things will change if humanity is to rise - and humanity has to rise - whether it may be by the lash of time or by experience which will take sometime. (SDG-94) A time will come when they will be forced to come on the proper path by Nature Herself. It will be for their own good. (SDG-29)
This and that have gone now. There remains the purity alone in all His work and environment which weaves the spiritual destiny of the persons with the Ultimate. (SDG-110)

DIVINISATION

By divinisation I mean that all senses and faculties are harmonised, assuming their original state, and are merged in the Real. The final state of divinisation comes when every atom of the body becomes one with the Real state - the Ultimate. (SS-319)
After crossing the Visuddhi - Chakra sphere our path is straightened since we get filled up with power and the process of divinisation commences.(SS-318,319)
That is, first of all, the teacher should destroy the old edifice, then erect a new edifice without bricks and mortar. This is the help that the grown-up child should be given under such surroundings. Now comes the work of Sahaj Marg - as the preceptors do. The cells of the brain are the treasurehouse for each type of thinking and they have their nucleus in the middle. They draw the actual impressions formed in the centre, so that the channels or off-shoots working may not get the food for their growth. This is the natural effect when we touch the centre. After it, what have we to do? Channels are not there but some wetness is there because the water of thought has flown in for a certain length of time. For that, the remedy is the same. Instead of harmonising them, break up the channels and level the ground.
After this, something else happens. When these impressions enter the centre, they produce a sort of electricity to keep themselves up. Of course thought is there and the habit of welcoming such thoughts is also there, of which the child or the individual is the doer. Now, that welcoming attitude of the centre should also be destroyed. When it is done, all the walls of the palace get collapsed. Now comes the turn of Divinity because the ground is prepared for its working. When everything is destroyed, the people may think what will come after. Nothing but purity, which has been defined as Reality.
A new chapter opens now under Sahaj Marg and that is divinisation of the system to remove the devilisation of it. We have to work this thing on every centre of the Being. People will laugh at me if I say that work continues in every atom of the body. (SDG-38,39)
Transmission is the utilisation of Divine force for the transformation of man. Man, as the thinkers say, is a social animal. That means animality is there. He becomes a super animal and from super-animality to man, and from man, to man behind-man. This is the transformation. Tendencies of the mind are changed and he begins to do everything in proper order. He begins to learn the proper use of the faculties. Mind becomes disciplined and ultimately, comes to Divine order. Transmission brings about such a result. It is the instrument we use for this end. By transmission Divinity comes peeping in at every stage of development and finally ends in divinisation. (PP-139)

DIVINITY

He saw in meditation a soothing light and a plant full of light emitting forth light from all its branches and leaves. (PP-34)
We have brought with us the very essence of the Infinite.(SS-133)
As stated earlier, humanity was akin to Divinity at the source of creation; and assumed grosser form as the result of the jerks caused by actions and counter-actions in the process of evolution. We have only to bring all the constituents of the human frame of existence again to their original state of poise and tranquillity to keep up its link with Divinity. (SS-376)
When the Divinity begins to yawn in good measures towards us, our march becomes smooth(SDG-23)

DOERSHIP

As for the teachings of the Gita, we are ever being told by teachers and preachers of high rank and reputation that man should never consider himself to be the actual doer of things. But at the same time it is quite evident that mere reading or hearing of it is of no avail unless we take up means to achieve it practically. But we are always in the dark about those means which are necessary for the purpose. Nowhere can the slightest hint to that effect be traced out in all other discourses. The result is that the hearers are wrongly led to the conclusion that only the frequent repetition of the words, 'I am not the doer' is all and enough for them. It is in fact an inner state of mind in which the physical actions of the abhyasi do not create impressions upon his heart. Consequently, a feeling of being a doer does not arise in him. When impressions are not caused the sanskaras are not formed,and consequently chances for bhoga do not arise. The formation of sanskaras is thus stopped. This is quite essential for those on the spiritual path. This was in fact the actual state which was transmitted into Arjuna, and by the effect of which he at once rose up to that level of higher Consciousness. The oral expression given at the time constituted only seven slokas to offer brief hints to illustrate the condition acquired by Arjuna through transmission.(SS-404,405)
Whatever comes into action is always in accordance with the will of God who is the actual doer. The difficulty arises when we link it with our own will or action, thinking it to be the result of our efforts. We rejoice at success and feel aggrieved at failure merely for that reason. This is the only thing which serves to keep us in bondage. The absence of this egoistic feeling means the advent of real potent vigour. How can this be achieved? Only by linking the self with the great power of the Divine. Doing so, we go on covering stage after stage and we get closer and closer to Him. It is a pity to find only a few persons trying to link themselves with the Supreme, not to speak of achieving complete negation. For that the only path is that of surrender, though it is a pretty hard task especially for those who are overloaded with their own weight.(SS-151,152)

DOGMAS

The dogmas will do you no good. They will attach you to their own narrow sphere, which is not fit to be looked into. When you begin to embrace the Reality, it echoes towards you also. That is the clue that you are on the path. Develop it further so that you test the taste of the thing. Generally, it has been our habit to talk about the substance, but not to grasp it. Grasping can only be done if you become all of Him. The scriptures will give you the clue to Reality but you will have to proceed yourself. It is very easy to talk about the creation but as to what part we have to play in it remains always silent. They look to others and blame that they are not doing their duty well, but they do not peep into themselves to realise what they have to do to others. They are mostly prepared to blame the Divinity as to why there are so many miseries and troubles in the world. They do not think what part they have played for the good of the world. They never think that they are spoiling the world themselves, and are creating complexities in the real flow of Nature. The thinking has become so rough that they always add their own impure thoughts in the span of Nature. Complexities after complexities are there and it is the creation of the human brain. They are responsible for these things because mind developed after the Energy descended from its Centre for the formation of the world. Along side the mind, wrong thinking also developed, but they hold God responsible for all these miseries, pangs and sufferings of the world. So, they must destroy their own creation so that world may become again glittering and shining. The process they should seek, which may be the subtlest for the Subtlest and that can be 'Yoga' alone. Our system which we call 'Sahaj Marg', stands for it. (SDG-124,125)

DOMESTIC PROBLEM

We should not weaken ourselves by thinking of past karmas. We should always try to attempt the highest in order to make the future bright. It is very difficult to have all favourable circumstances in this worldly life. What we are to do is to adjust ourselves to the conditions as best as we can, and to utilise them to our greatest advantage. Constant remembrance will greatly help you in such cases also. The domestic problem is acute everywhere, but we have to put up with it somehow. (SS-150)

DOUBT

Whosoever comes here goes on doubting only, and keeps on judging it by making his ability the tool of testing its heat and cold. As there is neither heat nor cold here, they then start to take work from their imagination and arrive at some conclusion or other. As they enter with doubt, the same thing takes them to undependable conclusions. Few are found who can tell the truth, and there are many who represent falsehood as reality. (SS-275,276)

DUE ATTACHMENT

We are all family people, but we must be moderate in all our dealings. We should live a life like the coot and ducks in water. When they are out of water, they are free from it. Similarly, we should love all without getting soiled with attachment. Really speaking, in this way we learn non-attachment attachment. (SDG-30,31)

DUTY

The thought of the betterment and progress of the disciple is, no doubt, the upper most in the heart of the master for which he exerts himself as far as possible but that does not mean that we may remain idle doing nothing ourselves and leave our share of work too upon him. We must, as our duty, try our utmost to save him from unnecessary exertion on our account in as much as we can do ourselves for our advancement and should in no case neglect our part of the duty. (DR-74,75)
If we divert our attention towards God and feel realisation as the primary object of life, naturally we shall begin to look upon it as the first and foremost thing in comparison to everything else in the world. It does not mean that we should become unmindful of our worldly responsibilities and neglect our duty in that respect, causing trouble and misery to those depending upon us for support. We must remain alive to our sense of duty to them as much as to God but without any undue attachment. For this we must snatch a few minutes from our hours of rest (preferably at bedtime) and pray to God with a sincere heart for his guidance and support on the path of duty. If we do it regularly with a heart full of love and devotion, the prayer shall never go unheard.(DR-85,86)
The only thing I insist upon is the due discharge of duty towards the world and the Divine, and that is all and enough for the attainment of liberation within this life.(SS-383)
All that I mean actually to lay stress upon is that people must get awakened to the sense of duty. I undertake to attend to my part of the duty while they should look to their own. They must stick to their practice and then see whether they gain thereby or not. But the practice must be supplemented with the feelings of love and devotion. (SS-169)
Duty is the carrying out of the commandment with non- attachment with the motive. Mohammed Ghazni had a slave named Ayaz whom he loved very much. The other courtiers did not like this behaviour of the King. Someone asked the King, Why do you love Ayaz so much? After some time the King asked every one of the courtiers to smash down a very costly tree of diamonds which he had brought from India, and which was hung from the ceiling of the court-hall. But none of his courtiers touched it. Then the King called Ayaz and commanded him to break down the diamond tree. Ayaz obeyed the command immediately and smashed it to pieces. The King told the courtiers, Only because of this I love Ayaz. He considered it his duty to obey my command, and never bothered about the profit or loss. Therefore duty cannot be called as desire. (SS-270, 271)
What wrong can there be if I advise you not to take anyone into your Consciousness in the sense of a brother, son or daughter, but to go on with your duty with due regard to the position and personality of each? If a thirsty man takes water without an idea of its being water, shall lit not quench his thirst? One must actually live up to what he thinks or talks about.(SS-69)
It is the same tendency which was once connected with the animal-plane, but as duty is included in it, it would be wrong to call it desire. Will is connected with the mental plane because you begin to act mentally .(SS-90,91)
Through thinking of the Divine, devotion and love develop. I will certainly say, this development of attachment is your job, and your very important duty. If you do not do this, you do not carry out the duty imposed on every service minded abhyasi and the characteristic of a Fakir and of man consists in this, that your duty- discharge gets completed. Truth lies in this that we keep turning our vision inward; if you do this, your condition will stay there wherefrom the Substance came to us, that is, we make a mark on the true Treasure House. Now it is left to us just to develop the form of expansion. This form of expansion takes birth when, along with practising meditation on the Divine, the endeavour is maintained to keep our vision more and more turning inward. (SDG-107)
We only think of duty as worship which may bring us to a subtler state. We also, as I have said elsewhere, check artificial vibrations which are formed, and try to have Divine vibrations. (SDG-119)
Duty for duty's sake is without doubt 'Nishkam Karma' (selfless action) and to realize our goal of life is our bounden duty.(DR-18)
The Gita also emphasises the importance of Duty, which constitutes the very basis of the social order of the world. It falls within the scope of Raja Yoga, and it is immensely helpful in bringing about the cessation of sanskaras. The state commences when all senses are silenced. Mere saying or hearing is of no avail in this respect. It is only to be practised, and for it a broader heart is required. It is not so easily attainable in a brief span of time. Persistent labour with proper means is essential for it. (SS-406,407)

DYING Condition

The dying condition starts in all the plexuses when it is stronger than it is felt. It means that the abhyasi has become absorbed in the condition of the centre, losing his own identity.(PP-156)

DYNAMIC METHOD

Dynamic methods should be adopted. And what can those methods be? Only those which introduce, from the very beginning, the character of the Infinite. I shall be very grateful to the readers if they ponder a little over this sentence.
This can be best introduced by those who have imbibed the real characteristic within their own centres; who know how to draw in the power and piety from the higher centres to the lower ones, and who can transmit the effect into the abhyasi so that they may adopt the same character. For this a strong dynamic hand is always necessary. As long as we do not remove the grossness settled in our centres, the grace or effect of higher centres remains far apart due to the grossness and complexities we have made. (SS-19, 20)