PAIN - RESTLESSNESS - IMPATIENCE  |   PANCH AGNI VIDYA (WISDOM OF FIVE FIRES)  |   PARALLELISM  |   PARTICLES  |   PASSIONS  |   PATH  |   PATRIMONY  |   PEACE  |   PENANCE  |   PENDULUM  |   PERFECTION  |   PHILOSOPHY  |   PHILOSOPHERS  |   PIOUS EARNINGS  |   PLACE  |   PLAY GROUND  |   PLEDGE  |   PLUNGE  |   POINTS  |   POINTS A AND B  |   POINT 'A - LOCATION / MEDITATION  |   POINT 'B - LOCATION / MEDITATION  |   64 POINTS  |   POISON  |   POSITIVE OUTLOOK  |   POSTERITY  |   POTENTIALITY  |   POWER  |   POWERLESS  |   PRACTICE  |   PRAKRITI  |   PRALAYA  |   PRANA  |   PRANAHUTI (YOGIC TRANSMISSION )  |   PRANA PRATISHTA  |   PRAPANNA
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PAIN - RESTLESSNESS - IMPATIENCE

I may assure you that the charms of this restlessness are far greater than those of peace. Peace which people talk about may no doubt be a high attainment, of which an abhyasi experiences a taste during meditation. But that also reveals that there must be a central point of it. When restlessness reaches the climax it makes the beginning of peace. It may be. I fear lest some one should come forward to say that he has stepped into the field of spirituality, not for having pain and unrest but for achieving peace and tranquility. He may be right from his point of view; but from my point of view I would say that the former is for those alone who have their eyes fixed firmly upon Him, while the latter is for those who want only the enjoyment of the delights of the intoxication, so to say. This is not so very difficult to achieve but the attainment of the other i.e., 'pain' is not of course any child's play. The greatest saints have passed away, ever thirsting for it. A good many of them must have tasted 'peace' but let us now have a taste of that for a spark of which one might well forego a thousand states of peace and calmness. This is the foundation of the structure which helps to bring forth rare personalities into the world.(SS-158,159)
Impatience or constant restlessness to reach the goal in the shortest possible time is, thus, by far the most important factor which contributes to our speedy success. We must not rest even for a while till we have gained the real object, the eternal peace and calmness. Intense longing for an object naturally creates restlessness for it and we have no peace till we achieve the desired object. It is therefore a very essential thing and must be cultivated by whatever means possible. Thus for gaining the eternal peace we cultivate within us restlessness and impatience at the preliminary stage. It may look strange at the very face of it when I ask you to cultivate the very thing we want to do away with but it is the only way to achieve sure and speedy success. The restlessness thus created is temporary and different in character from the ordinary restless condition of the mind. It is finer and more pleasant. It creates an inlet in our heart for the divine current to flow in and smoothens our passage to the Kingdom of God. If you thrust a man down into the water you find that he makes desperate efforts to free himself from your grip. It is only because his impatience to get out of water at once increases his force of effort and he does not rest till he is out of water. Similarly such desperate efforts caused by extreme impatience to reach the goal at once, will quicken our steps on the path of realisation and ensure easy success in the least possible time. That is the easiest and the most efficient means of speedy success.(DR-38,39)
I had that pain-longing ,craving or restlessness, so dear to my heart that for it I could sacrifice even thousands of lives of mine. I wish to have the same pain created in me again, which no joy or bliss can ever match. It had no parallel and for it one might be induced to forego even the bliss of paradise. I fear people might be led away to misunderstand it as a fit of lunacy. But dear brethren, all that a hungry man wants is loaves, and my entire structure was built up in that way. For this reason, I eagerly wish this pain to be created in you all which shall be a source of satisfaction to me as well. Does it not thus become a part of your duty to see that I am satisfied in this respect? If one has got even an iota of devotion in him, he will feel naturally induced to take up what may promise me peace and consolation, after all my life's toil and unrest. It is one of the primary duties of a sadhaka. People hanker after peace; so how can they be induced to take up restless longing for the realisation of the object? I may assure you that the charms of this restlessness are far greater than peace. When restlessness reaches the climax it marks the beginning of peace.(SS-157,158)
The only thing required for the sure success shall therefore be intense restlessness for the attainment of the goal which shall bring the real Master to your doors. (SDG-81)
Everyone has his own story of pain and sorrow. I too have mine, but that is of a different nature. When fortune favoured me, I got access to my Master's feet and(SS-157)
May my words which have come out from the deepest core of my heart produce the desired effect on you all! I may assure you that it is not at all difficult, for there is nothing difficult on the Divine path. A firm will coupled with undivided attention is all that is required. Every thing that you seek for shall then be found to be quite close to you, rather with you; nay, in fact you are yourself that which you seek. The only thing wanted for it is the burning heart which might burn down the weeds and bushes on the path. I remained in that condition for more than forty days after which it changed its phase and assumed the form of inner peace inter linked with a peculiar feeling of restless impatience which persisted continuously for about twenty two years. It is just possible I might have misunderstood the meaning of peace, thinking it to be a state of pain and restlessness. But since times are now changed and every one understands fully the actual meaning of peace, so they feel inclined towards it and crave for it. No such thought ever arose in my mind at any time, and I (SS-160,161)
I had once been in such a state of extreme trouble and restlessness that I wrote to my Master that if such had been the case with any man of worldly interests, he would have preferred to commit suicide. But due to the over-powering influence of my Master all this seemed to be pleasant to me. (SS-182)
I had entered the field with a burning desire to see the end of love which I bore for my Master, and I did have it in full.(SS-265)
If the inclination to reach the source becomes so intense that the river itself pours into you, then there will no longer be necessity for any abhyas. (SS-343)
When restlessness reaches the climax it makes the beginning of peace. It may be. I fear lest some one should come forward to say that he has stepped into the field of spirituality, not for having pain and unrest but for achieving peace and tranquility. He may be right from his point of view; but from my point of view I would say that the former is for those alone who have their eyes fixed firmly upon Him, while the latter is for those who want only the enjoyment of the delights of the intoxication, so to say. This is not so very difficult to achieve but the attainment of the other i.e., 'pain' is not of course any child's play. The greatest saints have passed away, ever thirsting for it. A good many of them must have tasted 'peace' but let us now have a taste of that for a spark of which one might well forego a thousand states of peace and calmness. This is the foundation of the structure which helps to bring forth rare personalities into the world. I may also say that that is perhaps the best way of serving humanity, and a pursuer of this path cannot but be successful. It helps immensely the unfolding of the knots to clear the abhyasis way onwards.(SS-158,159)
We must go on with speedy steps, not resting even for a moment till we have attained the Goal. When we have got the right path we must stick to it firmly and not be away from it at any cost. All sorts of grosser means and mechanical practices should be given up. (SS-288)

PANCH AGNI VIDYA (WISDOM OF FIVE FIRES)

The five elements viz., Earth, Fire, Water, Air and Akash (space) are closely related with the five points of the Pind-Desh (the material sphere) which are located in the human body in the region of the chest. Mastery over these points means command over the Fires (powers) of the elements related with them. All the material forces are directly or indirectly connected with the power of the elements. Thus a yogi, having gained mastery over these five points, secures command over the elements and can utilise their power for every genuine purpose. (PG-49)

PARALLELISM

The only thing in existence, before creation came into existence, was Divinity in the original state and everything in essence form was merged in it. The process of manifestation started with the Kshob which stirred up a churning movement in the sphere of the Latent Motion. Activity revived and with it the force got enlivened and started its action towards manifestation. This line of action though in perfect consonance with Divinity appeared in its outer aspects to be somewhat different from it since it had taken another course arriving at manifestation. It may for that reason be denoted as the 'Line of Humanity', because of its close association with the formation of man.(SDG-12)
Both, the lines are now in action - the Divinity and the Humanity, running side by side, parallel to each other. But since creation was primary object at the root, the line of Humanity began to acquire predominance and everything, including man began to assume a tangible form though the subtlest at this stage. In other words the line of humanity became the base of entire structure. But its action remained subject to the dormant actions of the line of Divinity, which ran along parallel to it. So the proper working of the force went on bringing out forms and shapes. As a matter of fact humanity could never have worked so well without proceeding along, in conjunction with the line of Divinity. In short Humanity set itself conjointly with Divinity, running parallel to it.(SDG-12)
The actions went on multiplying and man along with everything else began to assume grosser and grosser form. Everything in the composition of man falls under the clause of humanity, of course with Divinity at the root of all and everything. It is for this reason that they say that God is within man and the same view is held by almost all religionists. Thus our ultimate purpose can be served only when we keep pace with the Divinity and link it with our line of humanity.
Now since both have come down from the one great God - The Absolute - the humanity too, like Divinity, was in purest state. The force of activity in it was but nominal at the time or it was so to say, in a sleepy state. The jerks caused by actions and counter actions began to stir up a sort of wakefulness, and variations and contradictions began to come to view. Heat and cold made their diverse way promoting formations. All these things entered into the composition of man and he became a conglomeration of all things in existence.
All that we have now to do is, to bring them back again into their original state or in other words, to restore them to a state of poise and tranquility, so as to keep up the link with Divinity. The only way to accomplish it, is, by introducing proper moderation into them and we do the same in Sahaj Marg, the Natural path of Realisation. (SDG-13)
The routine practice of meditation really aims to removing immoderation therefrom by the action of our will so as to keep up the balance. Thus the humanity in us begins to get transformed into Divinity. That is in fact the exact sense conveyed by the term Divinisation of Man. This is the secret of Nature which I have exposed herein, in order to bring people to a full understanding of the real meaning of complete Divinisation of man. This having been done, the parallelity disappears and both Divinity and Humanity become almost one. Humanity, however, can never become totally extinct so long as one has his body with him. Thus, by the effect of meditation under the system of Sahaj Marg, we go on reducing the intensity of the force of working along the line of humanity. Divinity thus begins to gain ground, and parellelity begins to diminish. (WU-37)In other words, humanity begins to get charged with the force of Divinity, which in course of time begins to prevail all over. (SS-440)
When the conditions get settled fully the parallelity is gone and humanity along with its force of creation is reduced to insignificance. In this way, God being infinite, man at that highest level of approach too, is likewise within the sphere of humanity. When human limitations are gone, the expanse of Self becomes unlimited, so much so that the entire universe seemed to be contained within self. Any thing then that strikes any where in the universe, causes an echo in his heart. Everything within nature is then in his knowledge and perception.(WU-38)

PARTICLES

The particles of the body are being continuously made and unmade. It therefore follows that our new particles are being continually made. When we foment them with the warmth of love the particles begin taking the effect thereof and get transformed. A time may come when our entire being thus gets transformed. That is in the real sense the transformation or a complete change-over. The new particles which have replaced the old ones, being charged with the effect of love, are definitely better and superior. But with it the idea of being must also be washed off from the mind. This, though a bit difficult to understand or explain, is not so difficult to achieve and acquire. For that a proper field is necessary. Beautiful plants grow better in a well manured and fertilized field. So when we negate ourselves, the ground becomes favourable for the progressive growth of the plant. (SS-243,244)
I have faith in Guru Maharaj alone. When He wills, the same will be done. One night, before the attack of cholera, I was softening, with tears, the stony mansion of the heart on the demise of the Master there was excessive restlessness and the eyes were closed when I felt all of a sudden that the image of the Master existed in every particle of the body. There was not even a single particle in which the Guru was not present. That condition was felt for many days off and on.(PP-164)
Master gave a transmission which created such an echo in all the particles of the entire body as if birds were inside, and it seemed as if each and every particle of the body was being gulped by somebody. (PP-163,164)
It is very difficult to have a correct view of it. Every minutest particle comprises all the different layers or circles that exist in the whole universe from one end to the other. But that does not mean that since the same particles exist in a stone, the idol made of stone can also be effective in the same way. The fact is that (SS-393,394)

PASSIONS

There is nothing so important for a man as passion. Passions have been related in different ways in the scriptures of all religions. The true picture is something else. The first jerk of energy was passion. It was pregnant with all the forces required for creation. It came from the highest intelligence because that was the component factor to give moment to the will of God. It also came to our share, but its beauty was lost because I viewed it from different angles. The centre of the highest intelligence and of passion is the same. It cannot be annihilated in any way or by any method, because it excites into action that which is necessary for man. Man cannot enter into the spiritual life unless he is moved with force towards it.(PP-154,155)
If passions are made extinct, intelligence will altogether be lost. The reason is that passions create impulse, and impulse creates intelligence. They are, therefore, only to be regularised. In other words the animal passion is to be transformed into human passions.(SS-254)

PATH

The great teachers have always been actively speculating to devise means and methods of higher approach, though the solution is quite at hand. Really the path nearest to yourself is the path nearest to God. My revered master, Samarth Guru Mahatma Ram Chandraji Maharaj of Fatehgarh, has rendered wonderful service to humanity in this respect by providing the easiest means of gaining the object of life. His methods are so easy that their very easiness has become a veil for common understanding. Simple and subtle means are needed for the realisation of the subtlest Being. (SS-134)
You can bring others on the path by your prayer, devotion and pious thoughts.(SS- 282) When the proper time comes all these people will come to the right path by and by. Emotions and sanskaras of everybody are different and, accordingly there is a separate time for each one.(PP-204)
The very first thing to be looked to, seriously, is that the path we select is the right one, leading directly to our goal. It is, therefore, quite essential to have in our mind a clear and definite conception of the final goal. The final goal of different people may be different in many respects and consequently, means to achieve it may also be different. We have thus to select the right path leading directly to the final goal for which we aspire. We have thus to select the right path leading directly to the final goal for which we aspire. Hasty judgement in the matter often leads to disappointing results, for it is just possible that the path you have been persuaded to adopt may not be right one leading to your destination. Often by adopting a wrong course you lose sight of the real thing and are led into false conceptions and illusions. If you persist on the same course your final approach to reality becomes impossible. This often happens when you unfortunately fall under defective guidance and wrong training. It is, therefore, absolutely necessary at the very outset to try every possible means to judge that the path you have adopted for realisation is really the right one. Do not fallow a path because it is the oldest, for the oldest one may be ill suited to the changed conditions of the world and the society. Do not follow a path because it has been followed by the majority of men, for the majority may always be right and is more often led by only achosen few, in all possibility might have been misled. We must be thoroughly considerate in judging the merits of a thing, applying all possible means at our disposal. We should never come to a hasty conclusion without due consideration and trial through the help of reason and experience.(DR-78,79)
The thing with which we started in the beginning thus becomes an impediment to our advancement on the path. In fact there can possibly be no hallmark to the advancement of the human soul, because we have finally to enter into Infinity. If, however, we may be able to take into account, in some way or the other, the final approach of man, then the very thing we take up in the beginning will lead us on along the path, and God will Himself present to us a Master who can take us on to the real vision of the Immaterial Absolute. On the other hand if one has not grasped the idea of true Reality, the means or methods he takes up for the purpose shall serve as a bondage against further advancement. (SS-38)
Earnestness of purpose and the intensity of devotion help to keep the path clear. When the path is clear, the heart pushes one forward on it. The (SS-141)

PATRIMONY

The finest Divine gift, which is patrimony of the entire progeny of mankind, stands reserved just for the human being, residing in the state of moderation in all respects. However, proper form of orientation and effort for that is difficult to be ones fortune. It is rightly stated: 'To be Real Man is hardly available even to human beings! (SDG-143)

PEACE

World peace is the crying need of the day and those at the top are trying hard to bring it about. But the means adopted for the purpose do not so far seem to promise fruitful results. The efforts for the establishment of world peace do not seem to be very effective only for the reason that they are merely external, touching only the fringes of the problem. As a matter of fact world peace can never be possible unless we take into account the inner state of the individual mind. World peace is directly related with individual peace, for which the individual mind is to be brought up to the required level. If the individual mind is brought to a state of rest and peace, everything in the world will then appear to him in the same colour. It is, therefore, essential to find out means for developing within every individual a state of peace and contentment. Thus, all that we have to do for the attainment of world peace is to mould the mental tendencies of the people individually. That means the proper regulation of mind so as to introduce into it a state of moderation. That is the only way for bringing peace into the world. It is therefore essential for all of us to develop peace of mind within our individual self. But that being exclusively the scope of spirituality, one must necessarily resort to spiritual means for the purpose.
(SS-184, 185)
Many a man must have had a taste of the condition of peace. Let us now taste the former for a spark of which one might be ready to forego a thousand states of peace and calmness. This is in fact the foundation of the entire structure which brings forth rare personalities into the world. The actual state of the real peace is beyond comprehension. It admits of no contradictions. It is literally neither peace nor restlessness, neither union nor separation, neither bliss nor its opposite. It is after all that for which we had developed pain. May you all have a taste of the pain. It is not, however, difficult to cultivate. A firm will and an undivided attention towards it are all that are required for the purpose. Then what you seek for will be found quite close to you. Nay! You might yourself be that which you seek for. For that, there must be a burning heart, which might burn down the weeds and bushes on the path.
(SDG-78,79)
People used to come to my Master for Realisation. Now most of the persons who come to me want only peace. Time has brought such a change. Restlessness is prevailing everywhere. Every body is hungry for peace. Most of the people coming to me seem to be eager to have peace; so in compliance with their wishes I do transmit to them accordingly. I am thus compelled to give them doses of peace, withholding the pursuance of the real objective which is thus considerably delayed. I cannot, therefore go on freely with their spiritual training on strictly spiritual lines. But the difficulty is that nobody knows what peace is. If one who worships God daily is somehow not able to worship one day in the morning, he feels restless, and when he does it satisfaction is there. People think satisfaction is peace, so they are not peaceful, but only satisfied. Actually restlessness comes from peace or rest which burrows its way to Divinity. Peace is the substance we want and restlessness is the instrument we use. What we gain from restlessness is peace. Restlessness gives you advancement to Divinity.(PP-153,154)
The state of peace is dormant, while that of satisfaction is active. Peace at the ultimate state becomes non-peace, and satisfaction at its ultimate state becomes gross and heavy. Peace touches the silent aspect of God, while satisfaction touches the active part of God. Activity should be there if you want to come at real peace. Satisfaction is the production of man, whereas peace is the production of God. (PP-154)
People are hankering for peace. They know what is before peace, but they do not try to know what is after peace. Non-peace is the real peace, and is nearer to Divinity. After peace is Reality so loving and embracing.(PP-166)
Peace which people talk about may no doubt be a high attainment, of which an abhyasi experiences a taste during meditation. But that also reveals that there must be a central point of it. (SS-158)
The world today, is in a state of unrest and disorder. Everybody seems to be crying for peace. But all efforts for bringing about peace appear to end in failure. The reason is that all efforts are merely external, touching only the outer surface. In fact, the problem is far from being related to the world in general; really it is the problem of the individual first and of society afterwards. As such it needs to be tackled in that order. World peace is closely related with the peace of the individual for which one has to take into account the inner state of one's mind. If man's mind is brought to the state of peace and order, everything in the outside world will get into order in the same colour. But it is sad that the world has lost its real basis, and for its reestablishment, it is necessary to adopt means which may promote the feeling of peace and calmness of mind of the individual man. What we have to do for the purpose is to introduce proper adjustments in the mental tendencies of the individual, which in effect is the proper moulding and regulation of the mind. This is possible when the individual mind develops up to the state of the universal mind. Just Imagine! There will then be no problem! As it is, individual minds which themselves lack peace and tranquility are trying to establish peace in the world. Isn't it ridiculous? The only way open to mankind is to take to the spiritual way of life, which is unfortunately absent today, leading to all this chaos.
Numerous means and practices have been and are advised for the purpose, but the most important feature is found lacking almost everywhere. The proper moulding of the tendencies of the mind is the primary factor of any system of Sadhana (Practice). The regulation of mind must therefore be the very basis of all spiritual practice. The mind, which in its primordial state was absolutely pure and regulated has now been spoiled and polluted by our wrong ways and doings. It is now to be set right so as to resume its primordial state. (SDG-15,16)
As we develop in spirituality, the nature of peace also changes and, in the end, non-peace peace, is the result. If we want to advance in spirituality we should begin from Infinity in finiteness. In this way we establish relation with the Real Being. (SDG-96)

PENANCE

Referring to domestic troubles and miseries of a worldly life my Master used to say, "Our home is the training ground of patience and endurance. To endure calmly the adversities of a household life is for us the greatest penance which is the noblest of all other forms of penances. What we have, therefore, to do under the circumstances is not to give way to the feeling of anger or grief but to assume an unquestioning attitude thinking that we ourselves are in the wrong for which we have to forbear with a cool mind. Solitary life in a forest and aloofness from all worldly concerns may be, to some, the means of cultivating patience and forbearance but to us, the taunts and rebukes of our friends and relations is the greatest penance and the surest means of success". In fact, to put up coolly with miseries and troubles contributes much to our betterment, hence they are valuable assets to our progress. It is only by their wrong use that we spoil their effect and thus get deprived of their best advantages.(DR-29,30)
Repentence is that emotion when one, being abused and chided by others, feels as if one himself is at fault, and then one has to resort to patience. For others, jungles, seclusion and solitude are the ways of achieving patience, endurance, and freedom from the turmoils of the world, while for us the scoldings, taunts and scoffs of the family members, friends and worldly persons are true penance. God willing submissiveness and surrender also shall follow.(PP-201,202)
Every one has his own afflictions. I too had mine, about which I had once written to my Master. His reply quoted below is worth writing in gold:
"It is good to be put to worries. The home is the training centre for submission and endurance. To put up patiently with the day-to-day events of life is the highest form of penance and sacrifice. So, instead of anger and resentment, one must cultivate in himself a meek temperament. Meekness refers to that feeling of mind in which, on being rebuked by others, one feels his own self to be at fault, and for which he has to yield to what is meted out to him For others, aloofness, solitude and dissociation might be the means for cultivating contentment, endurance and freedom from the entanglements of life, whereas for us, to put up with the taunts and rebukes of the family, friends and society is the greatest form of penance and sacrifice".(SS-465)

PENDULUM

The mind is like the pendulum of a clock. The clock goes on alright so long as the movement of the pendulum is regulated. If it is disturbed the clock is out of order. Similarly for this human clock it is necessary that the movement of the mind be well regulated and adjusted. (DR-33)

PERFECTION

Weakness, passions and emotions are imperfection only. There is no trace of waves and passions in perfection.(PP-209)
It is certain that an abhyasi shall definitely attain perfection if he has devotion in him, and has by some good chance got a guide who is permanantly settled in the infinite and keeps alive the remembrance of the home-land in the heart of the abhyasi.(SS-201)
Is there anything more you want to ask me? I think there is one still, and it is, How to attain perfection? Is it not so? I may tell you most frankly that it is not in the least difficult provided you get a capable guide. Now seek one such. It is my friendly advice to you, and when you get him, give yourself up to him in toto. His association will reveal to you much, and that may also serve as a method to find him out. I have wasted a good deal of your time as only one sentence was enough for the reply. Seek in you and you will find in yourself. The master is there. But when? Only when you are not there.(SS-331,332)
In the perfection of the spirit, Divine attributes are developed. If it has bearing on something else then it is not on the point of full Realisation. It has the awareness of having no awareness of the past, and a little moulding will enable it to know the abstract. Humanity remains even if one be at the apex of Realisation.(SS-417)
Now the question arises as to why I was, in this particular case, so deeply touched, which may obviously be against the declared rules of spiritual discipline. In this connection I may relate an old incident from my life. About thirty years ago my eldest son, the only son at that time, died in his ninth year. My feeling about it was not even as much as one might have felt at the death of a pet parrot. I had expressed it like that, at that time, to one of our trainers. This was during the 8th or 9th year of my abhyas. But now, after forty years of abhyas, I feel so deeply touched by a similar incident. Why this strange contrast? Let my wise and learned associates discover the reason and solve it. Can it not be presumed that my condition at that time was higher and superior to what it is today? To my view I am far advanced and better accomplished now than I was at that time. I reserve, at present, my solution of the mystery, though as a mere hint I may say that humanity and Divinity must both go along side by side. That is my view of Perfection.(SS-444)

PHILOSOPHY

Philosophy is a subject not based on reason but intution. It starts not from 'doubt' as most of the western philosophers hold, but from 'wonder'. Generally philosophers have attempted things before actually going into the life of practice as is commonly the case with the western philosophers. I may say that it is not certain that a philosopher being a philosopher cannot be corrupt or degraded. But there is no possibility of corruption if he had studied things by leading a practical life. Sages in India have generally attempted philosophy by first going into the life of practicality never mind if they have not improved to the level depicted in it or required by the philosophy. They have attempted to open up the secrets of existing things, as far as they could do, at their level of advancement. The outcome is the six schools of philosophy in different hues. We should always attempt the expression of things only when our practice or abhyas is over. In short we should try to understand things when the knots begin to open by themselves, and it is the vision of the central region I have talked about later on. Everything that comes to our judgement from that place shall be correct without the least chance of error. (ERY-20,21). The spiritual discontent is rightly recognised as the starting point of philosophic endeavour in the tradition of Indian philosophy.(WU-40)
Confusion is the result of theoretical philosophy. When one resorts to philosophy he is lost in confusion. There is no confusion at all in Reality.(SS-349)

PHILOSOPHERS

It was the same tendency of mind which displayed itself through all the writings of men of knowledge and learning. For thorough understanding of things one must have practically attained the state of mind required, before one can come out to explain it to others. The same was the case with our sacred Gita. There are numerous commentaries, and more are still being added. Almost everyone attempted it from his level of learning and reason for the people to understand it from the same level of thinking. But though their physical labour in this respect may be appreciable to some extent, the actual purpose is not served at all; and, to be more frank, the commentaries have made the original text all the more complicated by putting the bare truth under Coverings or misconceptions. In other words we increase our own limitations by adding more and more complexities to it. (SS-401,402)

PIOUS EARNINGS

The thing got from Nature is very pure because its basis is purity. The thing earned by man can also remain in a pure state when that is got through pure and pious means. The influence thereof will affect the nearest layers and help to purify this human web. This is the reason why sages have laid so much stress upon honest and pious earnings. (IB-53)

PLACE

It has been generally advised and western culture too supports the view, that a separate place must be reserved for each type of work so that relevant thoughts conducive to the nature of the work may spring upon arriving at the place. Man possesses power which he has derived from his thought connection with the Reality. When one resolves to do a thing, the connecting link between the thought and the work becomes intensified and one begins to draw power from the real source in accordance with the strength of his thought. When the power begins to flow in and we associate it with a particular point of time then the remembrance of the work begins to revive in our heart and we begin to feel attached to it in some way or the other. The room or place we sit in for meditation is also charged by our thought force and a feeling of sanctity begins to prevail all over there. The influence taken in by the place helps us further in the accomplishment of the task. Now it depends upon one's individual capacity to expand it as much as he can. It has been generally observed, and the sacred shrines are a living proof of it, that this influence is not exhausted with the lapse of time and even today the pilgrims and visitors get benefited by it. Not only this since the air flows through, it carries its fragrance to the adjoining layers. Now there is contraction and expansion in each layer so the effect thus caused continues to develop and expand. (IB-7,8)

PLAY GROUND

My heart is offered as a playground for you all, never mind whether one uses it as a recreation ground for his amusement or as a dreary waste for him to wander madly in. Let him use it in any way he likes. It is free for every one to settle in, a place where one might see his own reflection, while another that of the Beloved. (SS-199,200)

PLEDGE

Our ancients, when they peeped into it, went direct to find the ultimate cause of the world, the relation between man and God, and static and dynamic values of things representing Nature. If we really peep into it we find the constructive and destructive powers in the form of atoms and cells. Power arcs are also there. Positive and negative cells are there giving full description of their existence. Our sages felt themselves pledged to utilise all these powers, appearing mysterious, in constructive work. (SS-17)
When we visualised ourselves, we found that man is an epitome of the universe. This added to our advancement, and we have begun to study our own centres, their motions and work, and the functions of the human mind and body. The power we have got in us can also be utilised for the destructive purpose, but owing to the sacred pledge of our ancients, we avoid it altogether, and we utilise the power for the transformation of man. If we really peep into the constructive side we get side by side the destructive things as well. And neutrals are also there, which is yet to be explored by the scientists. (SS-18)
There are so many centres in the human body whose working is both spiritual and worldly. Research is necessary to know all these things for the common good of mankind.(SS-19) All that I possess is for all humanity. I am bound by the sacred pledge given to my Master as guru-dakshina, to spread spirituality far and wide without any reserve or distinction. I am doing it now and will go on with it all my life. If you have really entrusted your case to me I promise my full support for your perfection provided you too do the needful.(SS-148,149)

PLUNGE

We have to move further still, but now without the support of knowledge. This knowledgelessness alone termed as ignorance is now ours which in refined state will lead us on to our Ultimate goal. Nothing else can be capable of it. All these states and conditions of identicality and closeness are now over. Knowledgelessness has now developed in us, and it is but proper, for a man of knowledge shall never plunge into the ocean because he knows that the moment he does so his life shall be nowhere. That means he possesses that much of understanding. It is only our jnana-hinata or knowledgelessness that has at last launched us into the bottomless ocean. When we had plunged in our eagerness the end began to develop. Now we go on with that very thought; no boat is available because it had already sunk before we reached this place. Now there is nothing but going on and we swim on and on covering leagues after leagues. It is but certain that in the course of our voyage, now, we come across numerous ripples, folds and wrinkles, but all of them are quite silent and inactive except for a faint impression of their being. We proceed on with it till at last that impression too fades away as it finally must; and the surface becomes quite smooth without folds or wrinkles. The seven rings of central region refer to this very condition. Just as a man who has been travelling long, sometimes comes to a state in which he forgets his tiredness - an emperical point which can be verified by experience so does our jnana - hinata which has brought us to the verge of the ocean, also wears out from even thought and gets quite extinct. But we have to go on farther still.(PG-163,165)
As for myself I can only say that with a rent-up heart I have plunged down deep into the infinite, not knowing what to do or where to go. May He carry me wherever He likes. Everything rests upon Him alone. But as a general rule one having a plunge in must rise again above the surface once at least, and so did I, but only to find myself being carried away by the silent waves, where, I do not know. On and on I do go, not knowing the end.(SS-119,120)

POINTS

There are also certain points in the body which if merely touched with the thought-force will in a moment create the condition desired. I should like you to create within yourself the conditions required for the application of those methods on you, else it would be a risky process at this premature stage. These methods can, with due precaution, be applied only on highly advanced sadhakas, and in special cases only. By such method the man's originality can be regained in an instant. I have related all this by way of pleasantry.(SS-78)

POINTS A AND B

I take the heart made of flesh and blood and divide it into two parts as shown in the diagram No.I. The first part of the circle marked 'U is brighter than the other marked 'L. There are three points, one above, the other below, and the third somewhere between the two. The upper point is denoted as 'A and the lower one as 'B in diagram No.II. You will find different seeds and vrittis whirling there. Between 'A and 'B there is a point which, if pressed, you can have communication with the liberated souls of the brighter world after some practice of Raja Yoga. (ERY-41)
The abhyasis under our system of Sri Ramchandras Rajayoga practise on these points and find remarkable improvement. If the practice is systematically done on both these points, desires will soon begin to bid farewell. The point between 'A and 'B is kept a secret as havoc can be wrought if it is improperly used. So I am not disclosing it at all. (ERY-41)
The points 'A and 'B are not prescribed for meditation for all, as they are unnecessary at the initial stage. (SS- 88)

POINT 'A - LOCATION / MEDITATION

I am locating the points 'A and 'B by actual measurement. The heart lies in the left part of the body or near the lower part of the left lung. Measure two fingers width straight to the right of the left nipple. Then proceed straightaway downwards up to three fingers width. This is the position of the point 'A. (ERY-43) Measurement to be taken with ones own fingers.(ERY-43)
Whenever you think of anything, the idea comes first at 'A. Whatever you think repeatedly, located at the point 'A, you will form your fate accordingly. (ERY-41)

POINT 'B - LOCATION / MEDITATION

Now you proceed two fingers width straightaway downwards from the point 'A, you will find the point 'B just above your lowest rib (ERY-43)
At the point 'B, if you meditate that you are becoming devoid of all sensual things, the result will follow in the shortest possible time which you cannot even imagine unless you do it yourself. (ERY-41)

64 POINTS

There are 64 points which are all my discoveries. Man becomes potentialised when he crosses all these points with yatra. After the crossing all these points we get tidings to enter into the Central Region. (SDG- 91)

POISON

The responsibility for misrepresenting the facts as to drown the very sense lies on those who have made it their profession to indulge in false dealings presenting imitations for the Real. They, not taking into account its evil consequences went on recklessly engendering poison into the hearts of people. Thus poison alone was administered in place of the nectar and spirituality was, in fact, strangulated at the very outset. Undoubtedly, they ruined not only themselves but also others by their misguidance. Learned lectures, spirited sermons and manifold discourses is all the merit that attracts the minds of the people these days. As the masses were, so did they get the leader to guide them on. They applauded him for his show of knowledge and he in his turn went on imposing more and more of his importance upon them. Thus he came to be generally accepted as the knower of true knowledge who deserves all honour and respect. Thus, his means of livelihood were ensured safely and in a most honourable way. This is all he got as the reward of his labours.(PG-Preface)

POSITIVE OUTLOOK

If somehow we remove the prefix 'dis', 'appointment' remains. That means we have been appointed for something; and when appointment for certain job has been made, we can never think that we are unable to do it. That means a sort of a wave is working smoothly, and you are carrying on with it. In that case, there is no idea either of the past or of the future. Be like a tiger in the realm of God, and progress is assured. (SDG-135, 136)
Really we are living in the world which has been spoilt by us and it can be called a prison. We imbibe the vicious thoughts, and its effect is there in this world. But in spite of the fact that we are in prison, we should be free from this idea. The accused are in jail, and the officials of the Government are also in jail. The former think that they are in prison, but the latter do not feel that they are imprisoned. If sufferings are there, nectar is also there. (SDG-88)
The next thing for him to cultivate is that he should always look to the bright side of the picture and should not, at any rate, submit himself to the feeling that he cannot attain the goal. Iron will is essential for the purpose. (ERY-69)
As a matter of fact every thing in life is for our ultimate good; only we have to learn their proper utilisation so as to turn them to our advantage. (SS-461)
Though it is undoubtedly a folly to think oneself too wise, it is a greater folly to think oneself too foolish or weak. (SS-266)

POSTERITY

I have now dealt with the different conditions of knowledge up to the last. If we try to express it more appropriately the word knowledge would be far too inadequate. Let aspirants try to reach up to the point. It is just likely that there may be something beyond that too, but that is only a suggestion for the posterity, and those who are in the present may also ponder over it.(PG-179)

POTENTIALITY

As a rule the very idea of God brings with it the concept of highest potentiality, and we hold by it in order to develop the same potentiality within us. This is no doubt quite natural and at the same time essential too. The difference also is brought to our understanding by methods of comparison and contrast. We can never rise above self, unless we take into view something greater and more powerful which indirectly becomes the focus of our attention.(SS-312)
We are searching for the potentiality which creates consciousness, and if that too is gone then we find ourselves on the verge of true Reality, pure and simple. This philosophy is too high to be described adequately in words.
Do you understand when I say we have to find out 'potentiality? What is its origin or where does it come from? It comes from tam, the last resting place of a true yogi. It is not one of the three gunas but an expression of the condition at the stage as explained in my book The Commentary on Ten Commandments of Sahaj Marg. The liberated souls partake of it - the real thing, just described - according to their rank and state. (ERY-50)

POWER

Opening of each knot means the advent of some power or the other. The able Master of Rajyoga hammers them down to make the surface smooth. The power so caused by hammering comes in the disciple automatically. Each such spark is the result of such motion coming from above. You can reach at its highest point whenever you dissolve these things. If all things are dissolved in toto you feel yourself as calm as you must have felt a little before coming to this world for the first time. Calmness prevails all over. Simplicity abides nearby. Plainness is the result.(ERY-37)
Every particle of the human body possesses immense force and the entire universe is closely connected with it. Every point of the spinal column is full with the greatest power. But no heed has so far been paid to it. People are all crying for Kundalini alone, hankering madly after its awakening. Every particle in the composition of the kernel of the various brain cells has its own powerful force which surpasses that of Kundalini. But no body has yet tried to utilise it for the good of humanity. My view may not be acceptable to most of the jnanis,and even if I demonstrate it to them they may not be sensitive enough to realize it. A time may however, to come as it must, when people will understand and realise it.(SS-123)
One (i.e. the egg-like thing ) cell is the master of one world, giving life to that part of universe and controlling it. There are as many worlds in the universe as there are cells (egg like things) about the centre. If a yogi utilizes the power, which these cells contain, by splitting the energy it is composed of, the people may forget atom bomb. (ERY-59,60) The splitting of the atomic energy in the modern times is not entirely a new thing hitherto quite unknown to the world.(ERY-60)
They even went beyond everything, which has resulted in the discovery of some movements being the cause of all existence.(SS-17)
The knowledge of the Divine is a science. The power of Nature, which flows from the original repository (in the form of knots) has the capacity of both creation and destruction. The sages of India always utilised the power of creation for the reformation of humanity. The power of destruction, which exists in abundance, is also so strong that even an atom bomb is no match to it. This power too is being utilised at present for setting up a new world in place of the present one.(SS-35)
It is wonderful to find that everything in Nature is round, so as to form a circuit for the flow of power. The positive force revolves alongside the negative in order to effect generative growth through the medium of heat caused by the action, in accordance with the divine will.(SS-315)
It is not that the sages of yore knew nothing about it. They never gave it out as such, although they did utilise it on occasions for constructive purposes. (SS-315,316)
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.(SS-403)

POWERLESS

Man is powerless. The genuine feeling of powerlessness, in the true sense, is itself a power. Let us examine the two words, 'power' and 'powerless' in respect of their sound when uttered. In the word 'power' the pitch of the sound is raised at one point and is consequently shorter, while in the word, 'powerless' it is at two places i.e. in the beginning and at the end. This brings us to the conclusion that the word 'powerless' has a double force. Let us now take up the word 'powerful' as well. It also sounds high, being composed of three syllables,two of which have an equal force which is similar to 'powerless'. The similar forces put in together act in opposition to each other, effecting repulsion. Hence the action becomes in-effective. The word 'powerless' is generally applied to God, the Centre, which has really no power in itself. Powerlessness includes in itself the idea of power which is there in a stagnant state, just as it is at the Centre. Now the Centre is known to be the source of all power. That means that the stagnant or static state, interpreted as powerlessness, is the real originator of power. To sum up in a word, energy in action is power, while in a stagnant or static state it is powerless. Thus we arrive at the conclusion that powerlessness is the root or the source of power or in a sense the greatest, unlimited power in itself.(SS-389)
If somehow one is able to stop the outer action, or in other words the outflow of power, it gets balanced and consequently becomes most effective. I want you all to acquire absorbency in that Ultimate state, stagnant at the base but active at will. But that can be possible only when one's individual mind gets properly regulated and balanced, having negatived one's own will altogether. What remains in him then is nothing but 'Nothing'.(SS-390)

PRACTICE

Practices advised under the system are not merely formal and mechanical, related with the closing of eyes for meditation. They have a definite object, a purpose and an end. There are two aspects of it, the one being the abhyas, and the second the Master's support through Pranahuti or Yogic Transmission which accelerates the abhyasi's progress by removing complexities and obstructions on his path. (SDG-74)
Often, some of the abhyasis complain that during their individual practice they do not have the same amount of calmness and absorption as they have while sitting with me. This is but natural, since their main objective is the attainment of peace and not of realisation. Besides if I take the privilege of asking them how long and how often they practise at home, it will be clear that in most of the cases they do not practise even for an aggregate period of one hour during a whole week. Certain sansthas advise meditation for six hours a day or even more, with the rest of the time devoted to satsangh, whereas I advise only for an hour in the morning and another hour in the evening. But even for this they offer excuses saying that they do not get time, or they do not feel absorbed during meditation. They can however discover the reason themselves.But if they like I can tell them that this is due to lack of interest and devotion in them.(SS-168)
Often people put forward excuses for not being regular with their practice of meditation, saying that they are faced with worries, troubles and engagements. They mean thereby that they can continue their practice of meditation only when they are free from all distractions.(SS-168)

PRAKRITI

Prakriti came into existence at the time of creation through the effect of the revolving motion around the Centre. The motion generated power, which subsequently led to be the cause of creation. I feel that prakriti loses its existence in maha pralaya for if any composed up thing remains in existence maha pralaya has not been effected in true sense. What remains after that is but the One. We may call it Zero or the Base for the sake of understanding. No Prakriti and no Universe can stand without the Base. There must be a backing for the existence and that backing is God or Brahman. Existence is meaningless if it has nothing to stand upon.(SS-329)

PRALAYA

No doubt, we shall reach that point (of Zero) in natural course at the time of Maha Pralaya, but what we strive for, is to acquire it as early as possible in order to save ourselves from the miseries of innumerable lives. Just as Maha Pralaya or complete dissolution is essential for the return of everything to the origin, similarly for our return to the point we must bring about our Pralaya (destruction) or acquire a state of complete dissolution of all things of our own making. It means we have to be free from all our belongings and assume the same naked form in which we were at the time of creation.(DR-25,26)
When the thought of going back to the origin was stirred up in man, it became essential for him to bring activity, which had sprung up in him, into a latent state as far as it was possible. Just as the latent motion was grosser in comparison to the Absolute with which it was connected, even so he must take up some thing grosser for the purpose, to enable him to attain the desired ideal of Reality. This led him to the conclusion that he must create in him a form of contraction or withdrawal similar to that at the time of Pralaya. Now, self is all pervading in man just as it is the whole universe taking the universe in a collective sense. The State of Pralaya comes in when contraction begins to take place. Similar contraction in man leads to his individual pralaya. That means that he begins to proceed from his state of grossness to the real state. The contraction always starts from below and proceeds gradually upwards because of its upward tendency.(IB-9,10) Pralaya comes in the heart when things change and return, to the source they have come from.(ERY-36)
This is all the gist of the philosophy of our system 'Sahaj Marg'. We are, so to say, to dissolve this tiny creation of our making or to unfold ourselves. (SDG-117)

PRANA

The power of Prana, being all pervasive, nothing is free from its influence. It is inside the food as well as outside it. We apply the push of our thought to it. Which brings it to a state similar to that which causes spark by friction, though it is somewhat different and purer. That which springs up by our contact with Reality leads us towards the Supreme, the power below it not being capable of the job. Human imagination has no access to it. This paves our way to the Infinite. Thus so much distance is covered so very easily.(IB-52)

PRANAHUTI (YOGIC TRANSMISSION )

It is a matter of greatest regret and pity that this age-old process of Yogic Transmission originated and widely practised by our ancient sages has now gone into complete oblivion in the very land of its origin, where today, only but a few might feel inclined to believe it even. Some people try to ridicule it by misinterpreting it as nothing but mesmerism or hypnotism. (DR-55)
Power of transmission is a yogic attainment of a very high order by which a yogi can infuse by his will force the yogic energy or Godly effulgence within any one, and remove anything unwanted in him or detrimental to his spiritual progress. He can exercise this power not only on those assembled around him, but on those too, who are away from him. The power can be utilised in any way or at any time. One who has got command over this power can, at a glance, create temporarily or permanently, a condition of mind which is far ahead of the existing condition of the mind of the Abhyasi, and which otherwise, will require a life time to be achieved. It is not only a vain assertion but a bare fact and may at any time be practically verified by any one who pleases to do so. Sages have often, through power of transmission, changed the entire nature of a man at a mere glance. The wonderful examples of the great sages like my Master Samarth Guru Mahatma Ram Chandraji Maharaj of Fatehgarh, Swami Vivekananda and others offer ample proof of it. (DR-57,58)
It is absolutely necessary for us to find out such guide who can lift us higher and higher by his power. This mystery is known as Pranahuti - the Power of Transmission] Now the Master's support being an essential feature of Sadhana, it becomes incumbent upon the abhyasi to seek a worthy guide to lead him on, helping him by his power transmitted through the yogic process of Pranahuti. (SS-189)
Pranahuti is effected through the power of will which is always effective. If a trainer in spirituality exerts his will to mould the mind of the trainee it will bring effective and excellent results.(SS-223) The worthy trainer with the power of yogic transmission weakens the lower tendencies of the mind of the trainee, and sows the seed of Divine light in the inner most core of the abhyasis heart. In this process the trainer uses his own will-force which has the Divine Infinite power at its back. In a way he is conscious of That and he just focuses It through the lens of his own will upon the heart of the trainee. The trainee may not feel anything at the beginning. The reason is that he is accustomed to feel only through the senses, and the Divine power is beyond senses. After some time, however, he may feel the results of such transmission, which also are in the form of subtle changes of the workings of his vital parts and of the tendencies of his mind. (SS-224,225) By now the reader might have come to the obvious conclusion that the power of Pranahuti is a Divine Power working through the channel of pure mind. (SS-225)
How is the mind purified? How does it get connected with the Divine Power? The simple answer is that these happen when the thought is linked up with God permanently. Again, how is one to link up his thought with God permanently? Many answers have been given to it. But the secret which bubbles up from the bottom of my heart is that it is my Master who does it, who did it, and who is doing it. When I saw my Master my heart was filled up with his light. And I started to remember him constantly as my Lord, my Master and my Soul. May all true seekers find him. Amen! (SS -225, 226)
Since the spiritual stages are innumerable, the time required to traverse them is also incalculable. It is the power of Pranahuti alone that can curtail this duration and enable the course of thousands of years to be covered within the span of one life. But the final aim too must remain in sight all through to ensure final success.(SS-33)
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)
Changes in a man's being are brought about under the Sahaj Marg system in a most natural way through the process of transmission (Pranahuti). In fact, under this system the regulation of the mind is the job of the Master and not of the Abhyasi himself. (SDG-10)
In Sahaj Marg, Divine Grace is directed towards the Abhyasi through the process of Pranahuti (Transmission). As a matter of fact, what Pranahuti does for the spiritual uplift of an Abhyasi and removal of complexities in a short time, independent efforts cannot achieve even in a full decade. Serious difficulties arise when meditation is practised independently in accordance with the old methods prescribed in books.(SDG-17) Pranahuti is therefore of primary value in giving the abhyasi surest success. (SS-190)
The first and almost immediate effect of the transmission is to give peace and calmness which can hardly be expressed in words. This experience in Meditation helps to gently remind us of the source to which we must return and repeated experience strengthens the remembrance of our original home, and so loosens the bondage of the present life. As the transmission takes us to deeper and deeper levels of remembrance, our journey to the source becomes firmly established.(SDG-20)
It is thus for the spiritual regeneration of mankind and the emancipation of the pining souls that the great Master came down to help the masses on the Divine path through the old yogic process of pranahuti. The process, though age-old, had during the later period been quite forgotten and was almost lost to the Hindus whose saints were the very originators of it. It is this service of the highest rank that the Mission stands for.(SS-11)
Transmission gives a new life to the sleeping condition of man, and prepares for the highest approach reserved for human beings. Not only that; it transforms the whole being, shattering all the obstacles in the way of progress. (SDG-87)
The light which the preceptor infuses travels to the different centres and a sort of vibration is felt by the abhyasi even at the higher points. (SDG-43)

PRANA PRATISHTA

The image set up for the purpose was fully charged with the spiritual force so that those sitting by, in devotion and worship, gained some of it through constant radiation. Now persons of calibre, having the power to infuse into the Image of spiritual force are rare, although the process of Pran Pratishtha still continues as a matter of mere formality. The result is that the places and images thus charged thousands of years ago, have by this time, almost lost all their effect and consequently no practical gain is derived by those going there for devotion and worship.(DR-8,9)

PRAPANNA

Where we feel the utmost devotion, and the greatness of God. (SDG- 91)

PRABHU

Where we feel our share in the creation. (SDG- 91)

PRAPANNA PRABHU
Prapanna, where we feel the utmost devotion, and the greatness of God. After it comes Prabhu where we feel our share in the creation. Then comes Prapanna Prabhu where both things are there in rarefied form. (SDG- 91)

PRARABDA KARMA

As for Prarabdha Karma, I think and see in my vision that they are in store for bhoga, as every action of body or mind produces some effect. We can attain liberation when we have cleared ourselves of all the past impressions. It is of course a tedious task.(SS-329)

PRAYER

Now for the form of prayer which may ensure the greatest good to everyone. I may say that One should be brought to the same state of mind which is usually developed at the time of prayer. The feeling that he as a true servant approaches the great Master in the humble capacity of an insignificant beggar must be engrossed upon his mind. He may put up everything before his Master, resigning himself completely to His will. In other words he may assume his real form after surrendering everything to the Master. He should withdraw himself from all sides and turn completely towards Him losing all worldly charms. (IB-20)
The most important and unfailing means of success is the prayer. It connects our link with God to whom we surrender ourselves with love and devotion. In prayer we stand before Him as a humble supplicant presenting to Him our true state and completely resigning ourselves to His will. This is the true form of prayer and as true devotees we must also feel satisfied with the Will of the Master. It is a folly to pray to God for petty worldly ends except in most exceptional cases when peace of mind is greately disturbed for want of bare necessities. We should always pray to the Supreme Master, the Omnipotent and the Omniscient alone with a mind totally absorbed in love and submission to Him forgetting even ourselves altogether. This is the proper way of offering prayer which in such a state seldom goes unrewarded. (DR-41,42)
One should always pray to Him alone who is the Master in the true sense. I do not think it proper to pray to the slaves i.e., to those powers which are subordinate to man and which are potentialised by him. The ravages of time have now reduced them to a consumptive state. (IB-19,20)
Constant practice brings a man to a state in which he begins to feel himself in prayer all through. This state is acquired when an abhyasi practises in the way directed above and the Divine grace sets into motion. When the final stage is reached he begins to dwell all through in a state of prayer even while discharging his worldly duties, and the same state prevails during all his worldly engagements without the least disturbance or interruption. "I do not ask you to detach yourself from the world but only to attend to everything with a conscious idea of the Divine" (A Poets view). If a person develops that state of mind he is constantly in a state of prayer, which implies he has realised his own serfdom and the Lords Mastership and has established a permanent link of devotion. Every one can attain this state but only after sufficient practice. He who acquires it abides in a state of supplication permanently. He is at liberty to put up humbly before the Master anything he likes. Every one has to assume that state at the time of prayer; then alone is the prayer accepted. This is the relationship of love which having been established in the sphere of self extends upto that of the Master. This is the link which once established is never severed. But still the final destination is far off yet, though the power of thought, which is enormously great, makes it easily accessible. (IB-18,19)
When the world emerged into the present form, the Central Point was already rooted deep in all the beings. This central point rooted in us being a part of the Supreme, turns our attention towards the source. In prayer we try to reach upto the same Central Point. This is possible only when we create a similar state within. This requires practice. It can be attained by resigning ourselves to the Divine will, which is absolutely simple and tranquil. Apparently it seems to be very difficult, but in fact it is not so, though only for those who aspire for it. When a man creates in him a strong craving for the Absolute, he is indeed in a state of prayer, and it is for every one to strive for. Whenever a man enters into that state even for a moment, his prayer is granted. But it requires continued practice to accomplish it. (IB-27) People should be exhorted to offer such a type of prayer. If one achieves and settles down in it, what else remains for him to do except remembrance; and that too in a way that it never comes into consciousness even.(IB-21)
No particular time is fixed for the prayer. One can do it when he feels inclined to do it or else he should try to create disposition for it when required.(IB-19)
Prayer remains the most important and unfailing means of success. Through it we have established our link with the Holy Divine.(IB-17)