GAIRAT  |   GIFT  |   GITA  |   GLORY  |   GOAL  |   CLARITY OF THE GOAL  |   GOD  |   GODLY WORK  |   GODS AND DEITIES  |   GRACE OF GOD  |   GRANTHI  |   GRATITUDE  |   GREATNESS  |   GREED  |   GRIHASTHASHRAM  |   GROSSNESS  |   GUIDE  |   GURU  |   GURUDOM  |   GURU-PASHU  |  


GAIRAT

It is good to be tormented. Home is the school for tolerance and meekness. According to one way of thinking, patience in such things is considered to be penance, and is superior to other kinds of penances. So, instead of sorrow and resentment one should resort to 'Gairat' (a feeling that a person himself is at fault, although he is not really at fault). (PP-201)

GIFT

One can directly be in touch with the Centre even as a human being, provided this physical system is purified by the highest Consciousness or Centre itself. I think this point arises in connection with my views expressed elsewhere. The method to attain the highest state is also given therein. This is undoubtedly one of the most peculiar features of my Master's teaching. Perfect purity is no doubt essential for attainment of this most sublime state, yet the capacity for it is a Divine gift. (SS-445)
You have written, Please give me that thing which you consider essential for me, and further, I hope you shall certainly give it. The worldly answer for this is that when I am yours, everything that is mine is already yours. And my real desire is to sell myself away. But no customer seems to be forthcoming. It is because I have fixed no price for myself. And such are the times that none wants to have me even free. And in a way this too is alright. What should one do with a handful of bones? Nanak boodhe bail ko kaun bandh bhus de. O! Nanak, who would maintain and feed an old ox? So, dear brother, please get yourself ready to buy me, so that I may not go on hawking myself from house to house. And dear brother, the desire for good health and wealth is there in everybody to some extent. This is a fact beyond doubt. But you have got the desire for that which is yours alone and which is with you; and hence you are more worried for it. (SS-272,273)
I have a keen desire to pull up every one near most to the Centre, and to start his swimming in the region, unfolding the point which might help them to secure mastery over Nature so as to work with it. But that is purely a Divine Gift, destined only for him whom He wills. (SS-123)
Everyone is apt to receive blows in the life of this world, and this has happened in your case regarding your salary. If you cannot think this as a gift from the beloved, think it is from Satan and you will have some courage. The heaviness will disappear by God's grace and probably it has already disappeared.(SS-479,480)

GITA

It was in accordance with the need of the time that Lord Krishna revealed the truth depicted in the Gita to Arjuna. We must be highly indebted to him for all that he put forth for our benefit, which in course of time has become the guiding light for us all. It was not merely an idle discourse but the actual revelation of the very thing needed for a true pursuit of the Divine path. They relate directly to the various conditions which an abhyasi passes through during the course of his march. It related to the practical realisation of those conditions which can be attained through proper Sadhana. There may however be elevated souls present in the world today who may be able to give you a glimpse of it, or to create instantly the same state in you by the application of their own inner powers.
Let us here consider how much time Lord Krishna could have possibly required for speaking out the total text of the Gita as we find it today. The armies were standing face to face on the battlefield, and war trumpets were sounding loud, announcing the zero hour for action. How much time was there at the disposal of Lord Krishna to bring Arjuna round to the proper course by preaching a sermon to him? The recitation requires at least a few hours. How could that be possible at that critical moment? Evidently he could not have taken more than a few minutes for it. The fact is that Lord Krishna actually transmitted to Arjuna, within a few minutes, all those mental states necessary for the purpose at the time. Really they were the very conditions which an abhyasi passes through during the course of his march. The process brought Arjuna instantly to a higher state of spiritual Consciousness and purged out the feeling of undue attachment from his heart. This can as well be possible today if a personality of that calibre is there. But, as it is too commonly witnessed, people hear and recite Gita for the whole life without taking in the least effect thereof. None has so far ever turned round like Arjuna in spite of hearing the Gita for years together. (SS-402,403,404)
We attend lectures and hear sermons on Gita. We recite portions from Gita regularly every day; we read commentaries on it written by great men of learning but what practical effect is thereby produced upon us? Has any one of us been ever able to acquire practically any one of the conditions depicted in it? None has ever been able to develop the conditions discussed therein, just as Arjuna did when he heard it from Lord Krishna. Gita as we have it to-day is really a commentary on what Lord Krishna spoke to Arjuna on the eve of the battle of Mahabharat. Lord Krishna had actually transmitted the very conditions, explained by words of mouth into the heart of Arjuna with the result that Arjuna was literally feeling the same condition prevailing all over both within and without. Thus it was that every word which he heard descended right into his heart producing a permanent effect. The cause of failure of modern teachers and preachers of Gita to produce the desired effect upon the mind of the hearers is the lack of power to transmit those conditions. The various conditions of mind discussed in the Gita are really the different stages, which a man comes across during his march on the path of spirituality, they develop automatically from within. Formal means adopted to acquire a particular state of mind at a premature stage increases internal grossness which is detrimental to our progress. (DR-51,52)

GLORY

The glory of God is reflected only in the heart which is pure like a mirror. May God grant you all the capacity to come up to it to solve your problem of existence. (SS-170)

GOAL

Fix your goal which should be complete oneness with God. Rest not till the ideal is achieved. (IB-29)
It is very essential for every one to fix his thought at the very outset, upon the goal which he has to attain so that his thought and will may pave his way upto it. It has been observed that those on the path of spirituality who did not fix that final state for their goal have definitely remained short of the mark, because before arriving at the final point they mistook one or the other of the intermediate states to be the final point or the Reality and stopped there. Thus they suffered merely for not having fixed their goal. Even in worldly matters so long as a person does not keep his object in view his efforts are never so intensified as to ensure success (IB-29)
Our goal of life is the final stage where we are nearest to the Super active Centre or Zero, which is the primeval cause of the entire manifestation and to which everything will ultimately returns after Mahapralaya (complete dissolution). (DR-25)
The final point of approach is where every kind of force, power, activity or even stimulus disappears and a man enters a state of complete Negation, Nothingness or Zero. That is the highest point of approach or the final goal of life. (DR-19)
In a word He is the infinite ocean of Grace in which we have all to merge. (SS-294,295)

CLARITY OF THE GOAL

There should be a goal before us, and we should try to attain it in the most natural way. There are many methods of realisation, and each one claims its efficacy. But it is our duty, before entering into any system, to consider which is the best system, and it depends upon one's own judgement and the grace of God to get a real method to solve the mystery of one's life. (SDG-118)
Complete merging into the Centre is, however, not possible so as to maintain a nominal difference between God and Soul. Such is the extent of human achievement, which a man should fix his eyes upon from the very beginning, if he wants to make the greatest progress on the path of Realization. (DR-21)
We find but a few persons who have even liberation as the final goal of their life which represents the lowest rung in the spiritual flight. The problem of life remains totally unsolved if we are below this level. (DR-17)
Now I come to the point what the real goal of life should be. It is generally admitted that the goal must be the highest, otherwise progress up to the final limit is doubtful. For this, it is necessary to have a clear idea of the highest possible limit of human approach. (DR-18)
I have tried to express it by the diagram. The concentric circles drawn round the centre 'C', roughly denote the different spiritual spheres we come across during our progress.(DR-19)
In short, our ultimate goal should be the 'Ultimate' Himself. In whatever condition He may be, we do not have much concern. (SDG-55)

GOD

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 depths of one's own heart. (SS-376)
God is not to be found within the fold of a particular religion or sect. He is neither confined within the certain forms or rituals nor is He to be traced out from within the scriptures. Him we have to seek for in the inner most core of our heart. (DR-3,4)
God taken in the sense of the Centre or Bhuma does not possess mind or manas. Had he had it, the law of Karma-action would have applied to Him as well and He would have been in the world like us.(PG-171,173)
There are various conceptions of God. People look upon Him differently according to their capacity and understanding. The most commonly accepted conception of God is Eternal Power. But the philosophic view goes much beyond and includes the idea of Nirguna Brahma or Indeterminate Absolute which is above all multiplicity and distinctions. It is the ultimate cause and substratum of existence, the supra-active Centre of the entire manifestation or the Absolute Base. It is beyond quality, activity or consciousness. It is also known as Par Brahma. Next comes the idea of God as Supreme Existence. We see the universe with all its diversities and differentiations and we are led to believe in its creator and controller. We call him Ishwar or Saguna Brahma (Determinate Absolute). We think of Him as a formless Eternal Existence which is omnipotent and omniscient and possess all the finest attributes. He is the efficient cause of the world and He is also its preserver and destroyer. It is only when viewed from this lower standpoint that God (as the God of religion) becomes an object of worship. This is the final approach of almost all the religions. So far, God is conceived of as Nirakar or formless, but possessing of certain attributes. This is in itself a difficult idea for the common folk to grasp. They therefore, try to secure an easier approach by taking up to a more tangible form. Some, therefore, think of Him as seated on the highest Heaven, administering justice and benevolence to all. Others think of Him as an all-pervading power controlling the Universe. Thus by degrees we are in a way gradually drifting away from the Nirakar or formless aspect to some tangible form or Sakar. Much has been said in the religious books about the two conceptions. the Nirakar and Sakar, but really both the conceptions, as generally understood, are greatly misleading. Really God is neither Nirakar nor Sakar but beyond both. Those who treat him as Sakar limit the Limitless within bounds of form and shape. The result is that they cultivate narrow-mindedness and remain forever within bounds. If we take Him as Nirakar the very idea brings to our mind the limitation of attributes as creator, controller and destroyer. Even the idea of God as Power or Energy is still a limited conception. We go on ahead to the idea of non-entity or zero, still we are in a way somewhat away from Reality. What then? Expression now fails. Sufficient be it to say that if we are really away from both the conceptions, we may think ourselves to be in the right direction. So long as we remain confined within the bounds of religion the God of religion remains in our view and we remain entangled in one or the other view. The highest spiritual attainment is possible only when we go beyond. In fact spirituality begins where religion ends. (DR-4,5,6)
There are some who advocated the idea of personal God, others that of a formless God, still others that of Saguna or Nirguna (with or without attributes). There are heated discussions resulting in bitterness which create feelings of hatred against each other and produce causes for dissension. The supporters of both Saguna and Nirguna concepts though they vie so much with each other, are, in my opinion, equally in the wrong and neither of them has thereby been able to achieve the ideal. They are really the two paths with the same (common) object viz., Realization. The only difference between them is that for those who proceed by the former (Saguna) and remain fixed to it, Infinity ever remains out of their view. That means they have solidified the watery vapours of the air into hard icy rock. Now if icy rock slips down into the sea, ships are likely to strike against it and get sunk. Similar shall be the fate of the advocate of the nirguna view if he sticks to it forever thinking it to be all-sufficient, perhaps with the only difference that his rock might be a little further on. Truly speaking, God is neither saguna nor nirguna but beyond both. He is what He is. What should then be done to solve this mystery? The only possible solution can be to fix our eyes on the Absolute, be it saguna, nirguna or neither, and develop love for it. (SS-29,30)
God is quite plain and simple, devoid of everything, not to speak of any solidity. So, it is absolutely necessary for us to free ourselves from grossness and solidity in order to achieve Him. (SS-287)
He is not in solid forms. There is no solidity what-so-ever of any kind in Him. God can be achieved by simple means.(WU-11) So, in order to realise Him, we should adopt such methods through which we may be able to free ourselves from things created by our own will, actions and surroundings. In fact the very simplicity and purity of the Ultimate has become a veil to it. (WU-11)
Some think that the concept of Indeterminate or attributeless God (Nirguna) is better than that of determinate God (Saguna). Others hold just the opposite view. In fact, both of them are erring. They neither attain Nirguna Brahman nor Saguna Ishwara. There are, no doubt, the two ways; but the goal is one - the realisation of the Ultimate or Eternal Absolute. Both the conceptions, as generally understood are greatly misleading. Truly God is neither nirguna nor saguna but beyond both (WU-10)
Whatever it is we must love it. (WU-10)
God is one and one alone, so we must take up the One to realise the One alone. The idea of Trinity will definitely lead you to multiplicity, whereby the object shall be lost. One may however adhere to the worship of Gods so long as proper means are not within his sight. But when he discovers the right course he must give them up for the better and higher one, and take up the direct way to the realisation of the Absolute. (SS-391) It is very difficult to explain God because there is nothing to compare him with. We are therefore compelled to take up the method of contrast. (SS-349)

GODLY WORK

Time has almost matured for a change which is imminent and inevitable and for which the godly energy in human form is already at work. It may not atpresent seem convincing but it is a fact beyond doubt. The world shall know of him and his work in this respect after some time when events have sufficiently come to light. Godly work is always accomplished through the agency of some human being of high calibre and not direct. The reason is that god does not possess mind which is the only instrument to bring things into action. Man possesses mind which can be utilised for the purpose, but only when he has lost his feeling of individuality in toto. What remains in him after he has achieved complete negation of self, is not the human mind but only the Godly mind in pure and absolute state. Now Nature works through this godly mind although apparently it exists within the frame of a human being. ( DR-117,118)

GODS AND DEITIES

Devas die and are reborn taking up our form, while we die and become devas. They too are not free from the entanglements of birth and death. Thus, worship of the devas can never lead one out of the entanglements of births and deaths. To be out-spoken, I may as well say that Gods are in fact at our service and not we at theirs. With due regard to this fact, let one decide for himself how far these Gods can be of avail to us in our pursuit of Realisation, when they themselves are craving for it. Had the service of Gods been sufficient for the purpose, one would never have looked for other means. It is therefore necessary for one thirsting for realisation to discover proper means for quenching his thirst. (SS-390)
As a matter of fact gods are the various powers of Nature, set up to work out her designs. In that respect they are therefore like the different parts of a machine. The avatars too have generally induced people to worship God, and if one adheres to them he must follow their advice in the literal sense. Singing of hymns in praise of gods may promote the feeling of bhakti and may thus be useful to some extent, but they can never be helpful to you in the solution of your real problem. It would therefore be better if during leisure hours you rest your thought on the 'all-pervasiveness of God' and try to remain in that thought so long as you have time. This may serve a double purpose, of constant remembrance and of a happy pastime as well. This is for every one to follow in all seriousness. (SS-125,126)

GRACE OF GOD

Sometimes, the fortune favours and one gets such a Master even though one is not fit for the best sort of spiritual training. In that case there is nothing but the grace of God. (SDG-121, 122)

GRANTHI

Please See KNOTS.

GRATITUDE

Even as the harshness of the Beloved is appealing to a lover since it contains a gentle tenderness which reflects love all through and attracts him all the more, the rebukes of the Beloved are very pleasant to him and offer him greatest joy. If we take a cruder view of these scoldings, they assumes the form of painful experiences which people call by the name of miseries which are so easily endurable to a true lover who takes them with delight even in their grossest form. When this state is acquired the underlying emotional trend converts it into a state of gratitude. This indicates how nicely he has welcomed them and is now so happy with them because they have come down from his Beloved.(IB-40)
This {Sufferings} results in all joy and he begins to abide in it. After sufficient practice it becomes his second nature and its consciousness too drops off. The glamour too passes away. When this is attained, there remains nothing but the swimming in the sphere of Reality and further on the idea of swimming too becomes extinct. The power generated by the habit of forbearance helps him a good deal in his pursuit, and he enters the sphere described above. What happens next has already been dealt with sufficiently.
In our system this stage is often attained by an Abhyasi. It offers him pleasure and he begins to appreciate it. It helps his entry into the above mentioned circle where he begins to have an experience of the calmness of mind. Then he begins to realise that all these things which had the outer form of misery or scolding had come down only for his good. They are really invaluable to us when they come as gifts. Being overjoyed to have them one is naturally inclined to express his feeling of gratitude for them. (IB-41)
The kicks of the past should be considered to be like the thrashings by a teacher to bring the pupil round to the right path and for which we should be grateful. (SS-75)

GREATNESS

We thought of one thing and one alone attaching ourselves to the thing far above our conception. The idea of greatness is now in our heart. Naturally we feel ourselves as its part, or a trifling thing in comparison to that. We do it over and over again. Now we have made the passage by connecting our thought, with that high region for realisation. As we practice this, clouds of darkness begin to disperse and vacuum is created by the force of the will. The power then begins to rush in, in higher degree, with the result that individuality goes away and mind remains. (ERY-24, 25)

GREED

Greed is our own creation. It should be eradicated completely. One should not have greed even for spirituality. It is seen that some abhyasis are very greedy of taking sittings from preceptotrs. (SS-102)

GRIHASTHASHRAM

Grihasthashram (family life) is not a bar in gaining the real aim of life. I think this is the best ashram in which higher approach is easily possible. I am a Grihastha, and my Master was also one. I assure you that a perfect saint may be found in this Ashram alone. We perform our duties, and remember Him as Ultimate Reality. Duty is itself worship if the idea that it is the order of God remains in the mind. (SS-145,146)
Please see FAMILY LIFE also.

GROSSNESS

When the time of creation came the latent thought came into action and the subtlest particles got heated up. Thus the preliminary covering set in from the very first day. By the effect of continuous heating, the particles began to come into the motion. Its intensity went on increasing, adding veils after veils to it. Grossness began to develop by the effect of the growing intensity of the vibrations. The action of every particle started and went on multiplying till the Reality was completely wrapped up within like a silk worm in the cocoon. Only the white shell of the egg remained open to view while the Reality within was lost sight of. (IB-1)
The currents flowing down from the Origin manifested themselves in diverse ways. They had descended not without purpose. They were in fact powers which began to act in numerous ways, producing the required results. All these powers had emerged from the Origin and began to manifest their action. Take the case of a baby. At the time of birth could not even move about. Subsequently he began to sit, stand, talk, walk and run. That is to say, the capacities lay dormant in him, which now began to develop into action till he attained blooming youth and acquired the full active vigour of a man. The elements contained in the composition of the baby developed in various forms, though the origin of all these was the same tiny drop. Veils after veils began to set round which were caused by the effect of mother's habits, the father's thoughts, the type of training and all external influences which began to display their respective actions. All these influences had a touch of materiality. The multiplicity of actions made him incognizant of all the various changes which he had undergone during his march towards grossness. Now he is so intensely engrossed in it that it defies all efforts to get out of that state of complete grossness. Later on it took another turn. He came in touch with the world around and was influenced by the dealings and association of others. The environment caused its own effect. Desires began to creep in and attract his attention. His entire existence being coloured thus, he assumed a changed form and began to attract material for the same. What was he, and what has he now become ? The same tiny drop which is now quite out of view? Not only this but the elements thus introduced went on growing stronger by the effect of his own thoughts. Consequently their action grows still more powerful and intensified with the result that they began to draw in greater power from the forces of Nature. (IB-24,25)
Our excessive attachment to the environment, and surroundings of a similar nature, create in us heaviness and grossness. Subtleness is lost and everything that comes to our view is interpreted in the same light. This not only veils our understanding, but the heart and brain also get affected by it. (SS-401)
Action is a very strong thing because it is connected with life. So its misuse has produced wrong effects and each centre has lost its originality and has begun to imbibe different effects, with the result that the whole frame of the body become a human factory and began to pour out, what we have collected so far. And this process continued for years. When the span of life ended we took another form with the accumulated effects of grossness we had formed. Thus we have been adding at each birth till we have become the actions themselves. Every centre of the nerves became a pole itself producing different climates and changes. We have formed the poles according to our actions and the repeated actions made the centre more strong. The outcome is that we remain embrassed by the commands we receive from different centres for each faculties. (SDG-40)
Moreover unfortunately today the ideal too kept in view during these practices is not the highest. In most cases they remain all along in close touch with the idea of gods in the physical form keeping in view their gross body and activities. The effect of this gross conception is nothing but internal grossness and opacity which they inhale all along during the practice. A gross conception will necessarily keep you within bounds and limitations and final approach or absolute freedom can never be possible. This is the reason why in spite of years of practice they find themselves at the lowest level of attainment. They are, so to say, searching everything in a stagnant pool where even oxygen, necessary for the upkeep of life, is wanting. They have made such a pool their permanent abode. Proper light is needed to make pearls. (DR-13)
People get firmly engrossed in them. It is beyond their power and capacity to get out of the condition and to mould themselves to the right course. It would have been far better if they had done nothing at all for the purpose so that they could have offered themselves to a real guide when the opportunity came. A piece of raw wood is much better than a piece of crude furniture which is almost impossible to transform into the proper, desired shape. The degradation on this account is almost complete, and ungodly things and ways have come to be treated as pious and godly. (SS-175)
Grossness has developed to the extent that it has become an impediment to the Divine Grace. The higher approaches are not possible if the accumulation of grossness continues. The beauty of Sahaj Marg system is that it cleans the grossness for His Grace to descend. But in case the accumulation of grossness is there, the abhyasi falters and lingers at each step. (SDG- 95)

GUIDE

There have been great saints of highest calibre in India almost at all time and they have by their teachings and preachings tried to guide through to uplift the masses to a higher level of consciousness. But, of all these, one who can foment us by his own inner powers would be the best for a guide in the spiritual pursuit. It is he and he alone who perceives our inner complexities, understands our real needs and knows how to conduct us along the path up to the final limit. Pranahuti or Yogic transmission is of course the chief instrument he works with. That is the only effective process to introduce immediate change to regularise the inner tendencies of our mind so as to effect our gradual transformation. Under the present conditions when the poisonous effect has overshadowed the entire cosmos so as to attack every mind and keep it in a constant state of tumult and disorder, when the senses have all gone out of control, and when the individual mind is on the wings every moment, we stand in dire need of such a personality to take us along supporting us by His superior Powers. (SDG-7,8)

GURU

When the disciple completely merges himself in the guru, the latter becomes restless to take him further, especially when the disciple is unable to go further of his own accord.I will answer a question which possibly arises in every one's heart: If guru happens to be a traveller of the region of baqua, how is it possible for the disciple to reach a higher region when needed? If the guru is a liberated one the disciple will surely receive his help, provided the disciple has developed a condition due to which his voice reaches the guru. The voice of those people who are initiated by him reaches the guru quickly. Apart from this, there are representatives and teachers who fulfill the needs of the disciple. (SS-301)
What we stand in need of from a guru is the true impulse to effect the awakening of the soul and his direct support in the course of our further march on the path of realisation. Such a man we have to seek for, if we aim at success. A man who is himself free can free you from eternal bondage. If your Guru is not free from the bondages of sanskaras, Maya or Ahankar it is not possible for him to free you from those bondages. (DR-53)
God alone is in fact the real guide or guru, and we all get light from Him alone. But only he who has cleaned his heart to that extent feels it coming therefrom, while a common man engrossed deeply in material complexities feels it not. He therefore stands in need of one of his fellow-beings of high calibre to help him in that direction. We may call him guide, guru, master or by whatever name we like, but he is after all a helper and a supporter, working in the spirit of service and sacrifice. His role is by far the most important, for it is he who, as a matter of fact, pulls the real seeker up and enlivens him with the light which is lying in him under layers of grossness. The light thus awakened begins first to cast its reflection upon outer Coverings and removes grossness and impurities therefrom. By and by it goes on developing, affecting the deeper layers also. The light can, however, be awakened by independent efforts as well, but that requires persistent labour for many years together. For this reason association with a worthy guide is of immense value to the abhyasi, since the Master too, in duty bound, keeps on removing obstructions and impediments on the path.
Guru is the connecting link between God and Man. It is through his medium only that we can reach God. He is the only power that can extricate us from the intricacies of the path.(DR-44)
If the Master is not lacking in power and capacity, he will by his own force push the disciple up out of the entanglement and place him on the next higher stage. (DR-46)
One more thing to consider is that he who can instill you with the internal divine power to make your task easy is the only capable person to deliver to you the divine knowledge. To get such a man is the sure sign that the problem of life will be solved without doubt. I must pray for all you seekers that you may get such a guide. May God help you.(SS-86,87)
GURU - THE NEED
It is extremely difficult for a man of ordinary talents to draw inspiration from God direct, we seek the help of one of our fellow beings who has established his connection with the Almighty. (DR-59) for this purpose a proper guide is absolutely essential.(SS-177)
Having in view our determined goal and the proper means to achieve it, our next lookout must be to find out the right type of person as our guide, who might successfully take us along the path of realization. In all cases, ( including those pertaining to worldly attainments) we stand in need of the help of a capable guide. It may, however, be possible that after acquiring some knowledge, we may proceed further by our self-effort. But even then we have to depend upon the experience of the teachers of the past contained in their books and writings. In spirituality the case is otherwise. The need of a Guru or Master, grows greater and greater as we go on advancing and securing higher stages. (DR-43 )
It is only when a worthy Master of calibre comes up to our help, that we are able to tear them off in order to make our passage to the Absolute Reality smooth and easy. There are plexuses, centres and sub-centres which also bar our progress at earlier stages. We have to pass through these in our pursuit of Reality. (SDG-82)
Our tiring labour for ages and lives can be saved only when, by God's grace, we are able to get a Master capable of helping us through Pranahuti. I therefore advise you in all earnestness to seek for such a one for your guide. They are however rare but definitely they are there, and a true seeker if he is really in earnest can never fail to trace one out. (SS-190)
GURU - THE QUALITIES
My Master of revered memory was an example. All through his life he treated his associates as brethren. The idea that they were his disciples never once crossed his mind. He was ever ready to offer personal services even to his disciples and very often he did it without letting it come to their knowledge. I think and feel it as an essential thing for a Guru to give up his masterly position and feel himself an ordinary servant of humanity. His claim for personal service from the disciples has no justification except in cases of dire necessity and that too only to an extent to which he himself is prepared to render to his disciples. (DR-60)
In my humble opinion the process should now be reversed in accordance with the need of the time and the Guru should himself render such services to his disciples. Really the position of Guru is very strange. If he feels himself as a Master and hence far above his associates, it will be an Ahankar of the worst type in a Guru. (DR-61)
A Guru must, therefore, necessarily be quite devoid of any personal motive or selfish interest. He must be totally free from all feelings of pride of greatness He must be a selfless man and a true servant of humanity at large, teaching people out of pure love without any ulterior selfish motive of name, fame or money. He must have his access upto the farthest possible limit and must have the power of Yogic transmission. Such a man we must seek for, as our guide if we want complete success. It is better to remain without a Guru all the life than to submit to the guidance of an unworthy Guru. (DR-62)
What kind of person must one be whose association might be of greatest advantage in the pursuit? He must surely be quite free from the idea of himself being the guru. He must be totally free from the feelings of self-importance and pride. He must completely be merged in divine love, so that its effect may automatically remain radiating from his very being to cover all those sitting by him. (SS-72)
A real guide is never eager for fame or honour, and there are examples of saints who have often courted general disrespect by adopting outwardly, at times, things derogatory to their position. There is one such instance related about Kabir which helped him to get free from the association of his false followers. (SS-174)
There are such men in India who can very easily guide you to the Destination, so near and dear to you. But the selection you have to make yourself. For Him to guide you in your search, I may say that where you find the idea of service with no selfish motive of the Guide, there rests the Real Thing. One more thing to take into account specially, is to know and be sure that one who can foment you with his own internal divine power to make your task easy, is the only capable hand for spiritual guidance. To get such a man is a sure sign of successful solution of the problem of life. For you all I pray that the seekers may get such Guide. AMEN! (SDG-99)
It is therefore essential for him to think of himself as a humble being, and act in the spirit of love and service. He must completely devote himself to the service of his fellow- beings both individually and collectively. The service may be physical as well as spiritual. spiritual service he must always be occupied with, physical service too he must ever be ready to perform if needed. He must be thoroughly devoid of feelings of greatness, self-importance and pride. He must not be a mere preacher of theories but a practical man who has traversed the entire distance up to the final limit of human approach and has completely merged in the state of Infinity. Such a man alone can be the fittest to act as guru or Master to take the abhyasi along the path of spirituality. In that case the spiritual force keeps on radiating automatically all the time from him and affecting those around him. But such special beings are Nature's gift to the world. They come into the world only at Nature's will to work as a medium for Nature's work. Such a high soul is to be sought for if possible and available; otherwise one must get himself attached to the next highest personality available and accessible. By merging himself in his expansion, the abhyasi can acquire corresponding expansion for himself.(SS-191,192,193)
I do not hereby mean to advocate in any way the orthodox idea of gurudom which to my view is nothing but mental slavery. In our system we have it in the form of common brotherhood with a spirit of mutual love, service and sacrifice which are the very essentials of the pursuit. We strongly condemn the idea of personal service demanded by gurus on the grounds that thereby the followers shall be developing pious samskaras in them. On the other hand we uphold the view that a teacher, acting in a spirit of service, should himself serve the disciple not only spiritually but also physically if the need arises. (SS-191)
SEARCH FOR A GURU
We have to search for such a good Master who has his approach to the final limit. It is very difficult to find a master, and in the words of Upanishads it is equally difficult to find a disciple. But if burning desire is there for Realisation, the master will reach the person's door. (SS-22)
The only thing required for the sure success shall be intense restlessness for the attainment of the goal which shall bring the real Master to your doors.(SS-39)
SELECTION OF A GURU
The selection of the proper guide or guru is the next point to be taken into consideration. The gurus job being the most significant and invaluable factor of spiritual life, it is absolutely necessary that due precaution be taken to select the right type of man for the guide. The slightest error in this matter may often prove highly disastrous. (SS-191)
The solution of the problem as to what sort of man should be selected as a guide or Guru is not difficult to seek. When our eyes are fixed on the final goal we can never be satisfied with any one who appears to be short of mark. (DR-58)
The selection of a worthy guru is no doubt a very difficult job. On the basis of my personal experience I may give you an easy method of judging the worth. When you happen to come into contact with one, try to understand whether his association promotes in you a feeling of peace and calmness, and whether the restless tendencies of mind get silenced at least for the time being, without causing any weighty effect upon the mind. If it is so you must conclude that he can be a fit person to lead you on the path.
There is another difficulty as well. It is that even though such a master is available and accessible he is not usually trusted unless he displays some striking miracle.(SS-196)
The solution of the problem as to what sort of man should be selected as a guide or Guru is not difficult to seek. When our eyes are fixed on the final goal we can never be satisfied with any one who appears to be short of mark. Every saint or yogi has got his own level of attainment and of self-elevation. If we attach ourselves with any of them with faith and devotion and secure merging with his highest condition, we will ourselves attain corresponding elevation. It is, therefore, absolutely necessary to select one of the highest attainments as our Guru. If unfortunately we are some how or other induced to select one of the inferior attainments we will correspondingly be lagging behind in our final approach. (DR-58)
It is therefore essential that the guide we select must be one of the highest calibre and worthy of the task of tearing off the intricacies at a glance with the aid of the extraordinary power at his command. He can only be one who has himself attained perfection or complete negation of Self. Hence we must connect ourselves with such a great power by feelings of love and attraction. It does not matter much what conception of him we entertain in our mind.(DR-46)
It is therefore evident that while judging a man to be our spiritual guide, we must take into account not his learning or miracles but his practical acheievements in the field of Realisation. (DR-53)
In my opinion when we come across one whom we think to be capable of guiding us on the path, we must first have sufficient association with him to judge how far the tendencies of our mind are being affected by it, i.e. whether they are getting gradually silenced or maintain their usual trend. We must try to understand whether his association is causing the same effect upon our heart as it finally must. In the present age of degradation such guides or Masters may be rare no doubt, and those having a command over it still rarer.(SS-407,408)
For our spiritual help and support we therefore need as our Master not one who displays wonderful miracles, or exhibits extraordinary feats of Asana or Pranayama, or delivers learned discourses on the philosophy of Maya, Jiva and Brahman, but one who can solve the practical difficulties, remove impediments from the path and help us along by his own inner power. If fortunately you happen to find one whose association promotes in you the feeling of peace and calmness, and the restlessness of mind seems to be silenced by his effect, you must understand that he has transcended the limit of senses and that he can be a fit person to help you in the solution of your problem of life by the exercise of his inner powers. By connecting yourself with him with love and devotion you also begin to transform accordingly. (SDG-18)
It is therefore, but essential that the guide we select should be one of highest capability and practical attainments. To judge the real worth of the guide we must associate with him for some time trying and testing him by all means inour power. When we thus convince of his capabilities through reason and experience we may accept him as our Master and submit to his guidance. If we disregard this principle we are likely to be deceived in our judgement. We must never follow any one blindly having been attracted towards him by his outward imposition and display of knowledge. For proper judgement of the true merit of a man we must take into account his practical attainments in the spiritual field. We must seek in him the real thing we crave for. (DR-81)
GURUS - TYPES
The types of gentlemen that are generally responsible for almost everything in our midst, and among whom we consider some to be Gurus. They are the following:-
(1) Guru Sifli - Guru of the lowest type;
(2)Guru Kitabi - Guru of books and knowledge;
(3) Guru Azli - Born Guru;
(4) Guru Fazli - Guru of the higher type;
(5) Guru Azli Fazli - a born Guru of the highest type;
Gurus of the lower type are those who tell us to worship ghosts and apparitions and who know some charms. Bookish gurus are those who, merely on the authority of books, tell others to practice. They are not concerned with the purpose of practices and the conditions under which they prove beneficial.
Born gurus are those who go on prescribing practices so that men may attain perfection in a certain field, provided they are not caught up in the whirl; but if, perchance, they are entangled, it is beyond the power of such gurus to pull them out. I have used the word Azli for Gurus of the higher type who always enjoy the grace and kindness of God, and who are capable of utilising that grace for reforming others. There is still another type called Azli-Fazli which is very difficult to find. This Guru of the highest type has reached the supreme original condition and is always attached to the origin. Therefore, brother, it is such a Guru we have to search for, and if such a one is not available we should pull on with a Fazli Guru. There is room for every kind of suspicion in a bookish guru. It is quite possible that his conduct may not be good. But, in Fazli and Azli-Fazli Gurus this is not possible. People who have no mind to believe will never believe this even if you go on repeating this. In the words of Kabir: Whom can I convince when the entire family is blind?
About the Azli Guru (Guru by birth), though such a type of guru has the original condition free from ebbs and tides, he does not have the capacity to foment others from his inner condition. But a Fazli Guru can do this. He can transfer the grace of God into the abhyasi. There are two types of this. When grace flows involuntarily unto him, he transfers his share into others. He cannot do so prior to the flow of the grace. One who can consciously transfer the grace is capable of involving the grace and transferring it whenever he wants. In our Sahaj Marg each and every preceptor is a conscious transmitter, the system of training itself being such. And what to say of Azli Fazli? He can do whatever he desires within the blink of an eye. Such saints are rarely seen. (SS-488,489,490)
PSUEDO gURUS
A man who is himself free can free you from eternal bondage. If your Guru is not free from the bondages of Samskaras, Maya or Ahankar it is not possible for him to free you from those bondages. Suppose you are bound to one pole and your Guru to another, how is it possible for your Guru to free you from the bondage? Only a man who is himself free can release you from the bondage. People have, in most cases gone astray for the very reason of having submitted themselves to the guidance of unworthy teachers, whose primary motive is perhaps mere self aggrandizement or some personal gain. With this view in mind they are generally found to be eager to maintain their position and prestige by false impositions. To them it is probably the greatest shock to their pride of power and position to acknowledge the superiority of anyone more advanced or better accomplished. This is nothing but Ahankar in the crudest form. If you submit yourself to such a guru, you are sure to inherit the same feeling of pride which is the worst type of grossness and is sure to hamper your spiritual advancement. Liberation is never possible so long as this evil exists. (DR-53,54)
Unfortunately today we have people who, having accomplished nothing, come out into the world as gurus, prescribing methods and practices for others to follow. They also include those who belong to the so-called higher class of Hindu society. (SS-72)
Not only this but in order to ensure monopoly of their profession they declare that none but one belonging to the privileged class has the right of being a Guru, whether he may be a Sannyasin or a householder. They claim to be world teachers of religion by birth, irrespective of their capability and worth. Sannyasins, too, you will find these days in multitude posing as Mahatmas and professing to be Jagat Gurus (world teachers). Is it not a pity to find such professional imposters, who are a shame to the nation and the religion, roaming about with complete impunity to cheat and defraud the ignorant people, in order to serve their own selfish ends?(DR-47)
Most of the so-called Gurus nowadays encourage the practice, because it offers them personal comfort and feeds their vanity. They say that by touching the feet of Guru, or by massaging his limbs the magnetic currents pass on from the Guru to the disciple which helps the disciple to form pious Samskaras. Thus by this practice the disciple draws in much of purity and piety from his master. It may be true, but let me question them for a while whether the same thing is not possible if the Guru renders the same service to his disciple. I think none can dare deny it. Evidently then the motive at the back is nothing but personal comfort and ease.(DR-60,61)
I am reminded of an instance. A simpleton once approached one of such prevalent type of Gurus and offered to become his disciple. The Guru, delighted at the prospect of one more addition to his fold of Gurudom, began to teach him the duties of a disciple. "You should," he said, "be in complete submission to your Guru, attending all the time to his personal needs and services. You should prostrate before him every morning and evening and go to bed after the Guru is asleep and get up before he wakes." The poor fellow finding himself incapable of doing all this innocently questioned: "What will be the result if I failed to act in strict accordance?" "You will be turned out and doomed" was the firm reply. "Then, Sir," he added politely, "It shall be very kind of you, if you accept me as a Guru". We often come across instances of jealousies and frictions between a Guru and his disciple. What is all this due to? It is only on account of selfish interest or personal gain. (DR-61)
The wrong inducements offered by roaming sadhus and sanyasis have further enshrouded our understanding with false notions of the grossest physical type, and have pulled people down to solid (gross) forms and practices. (SS-175)
Usually people initially aim at stopping even the normal working of the mind so as to create a state of coma or insensibility. The gurus of today also, in their eagerness to create an impression upon people, apply similar methods which as a matter of fact take us quite away from the range of spirituality. Their followers too, having lost their sense of discrimination, are incapable of judging it in its various shades and colours. They grow fond of colourfulness alone, and for their mechanical minds they require only a mechanic-guide to lead them on by mechanical means. The result is that they remain held up for ever within the charms of their mechanical output. But they alone are not to be blamed for it. Really they have got saturated with the stunning effect of the slow poison administered into them from platforms by the colourful preachers who pose as saintly and world-teachers of religion. The result is that they get addicted to different kinds of intoxication created by the use of certain drugs and ritualistic charms. The teachers also infuse into their followers the same intoxicating effect which, being suited to the taste of their senses, is greatly relished. Such is the condition of the teacher and also that of the taught - the one soaked in the feeling of self importance and pride, while the other is drowned in his desire for sense enjoyment, which they grossly misinterpret as a state of anandam. (SS-187,188)

GURUDOM

I do not hereby mean to advocate in any way the orthodox idea of gurudom which to my view is nothing but mental slavery. In our system we have it in the form of common brotherhood with a spirit of mutual love, service and sacrifice which are the very essentials of the pursuit. We strongly condemn the idea of personal service demanded by gurus on the grounds that thereby the followers shall be developing pious samskaras in them. On the other hand we uphold the view that a teacher, acting in a spirit of service, should himself serve the disciple not only spiritually but also physically if the need arises.(SS-191)
Unfortunately, today, the selection of the proper guide is much neglected, although every religious minded Hindu believes that it is incumbent upon him to have a Guru in order to satisfy his craving for spiritual benefit. Generally people select any one for the purpose without any regard to his capabilities or worth. They are induced to do so mostly by persuasion or by miracles displayed by those so called gurus to attract the ignorant masses. Disciple hunters are not wanting. They are as numerous as the leaves of a tree; For most of them, Gurudom is a very profitable job which can secure enormous income which they cannot otherwise earn. Besides, they command highest respect and personal service from their disciples. The ignorant masses thus fall a ready prey to these self-seeking professionals. A petty miracle or an ordinary display of something charming is enough to attract hundreds of these silly sheep to their fold of gurudom. A simple threat to pronounce curse upon one who happens to displease them, may bring thousands in to their abject submission. (DR-46,47)
I believe that if the idea of being a guru crosses his mind even once in life he becomes unworthy of being a guru for all his life. The very presence of this idea shows that he cherishes in his heart a feeling of self importance or greatness. The consciousness of being a Master, if maintained, soon develops into pride, the crudest form of Ahankar and consequently into its resultant defects, which are the worst drawbacks in a guru. It is, therefore, essential for a man to get rid of these evils before he comes out into the field as a guru. (DR-59)
In respect of the associates who are under training with me, suppose I think of them as my disciples, shall I not thereby be doing discredit to myself by imposing again the link of relationship which had so kindly been cut off by the magic effect of my Master's grace? The thought of their being disciples would create in me an idea of being myself a guru. So in that case the training imparted by me shall never be pure and free from egoistic feelings, and anything disparaging or derogatory to my position will incite me to fury. May the supreme Master keep off this worst evil from our Sanstha for ever! Now, since I do not think of any one as my disciple, there is no reason for me to mind any unbecoming behaviour from his side. If you examine this with the heart's eye, you will find that it goes to promote the feeling of non-beingness. Thus we take up from the very beginning the thing which we have to finally arrive at. ( SS-300 )

GURU-PASHU

The real Master is not merely his outward physical form, but his innerself, still it is almost impossible to ignore the form altogether. But those who stick to the idea of the physical form alone as the Master, create for themselves the grossest entanglements and complications. Kabir Das has rightly termed such persons as Guru Pashu. (DR-91)