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
| PRABHU |
PRAPANNA PRABHU |
PRARABDA KARMA |
PRAYER |
PRECEPTORS |
PREDICT |
PREJUDICE |
PRESENT EDUCATION
SYSTEM | PRIDE
AND ARROGANCE | PRIDE
OF CASTE | PROBLEM |
PSYCHOLOGY |
PUJA |
PUNISHMENT |
PUPPETS |
PURIFICATION |
PURITY |
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)
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