Daily Inspiration
SRUTI - PAM's Encyclopedia
T
TAM | TARGET | TEACH-ER/TeachING) | TEST | THIRST | THOUGHT | THOUGHTS DURING MEDITATION | THOUGHTS - ( NETWORK ) | THOUGHTLESS | THOUGHT POWER | TOTAL DEDICATION OF ONES BEING TO MASTER | THRIFTY | TIME | TRADITION | TRAGEDY | TRAINER | TRAINERS RESPONSIBILITY | TRAINING | TRANSFORMATION | TRANSMISSION | TRANSIENCY | TRAVEL | TREASURE | TRIKUTI | TRINITY | TROUBLE | TRUST | TRUSTEESHIP | TRUTH | TRUTHFULNESS |
TAM
I now reveal herein the true significance of a little known mystery. Generally people consider Sat to be the reality and treat it as yardstick for measuring the knowledge of God. The mystery at the bottom is quite unknown to them. In fact, it is all the sphere of Tam and Tam alone. This is the only thing, worth achieving for a true yogi. It is no doubt very difficult to gain access upto this point. To acquire Sat is a very easy job but the state termed as Tam cannot be so easily attained. There is nothing beyond it. Though people talk a good deal about it, few amongst them even attempt to secure approach up to it. Purity, simplicity and peace even are not there. It is in fact beyond all of them. This is the very thing which is acquired after years of persistent labour through several lives. I can boldly assert that even the greatest saints of the world have remained short of the mark in this respect. The state of Negation which one craves for and which is the real life abides in it and all activities cease before one reaches the point. This is the Divine mystery which is revealed today. It is the Central Point of the real state of being which in most of the cases remained unattained inspite of all the efforts of the pursuer. Perception has no approach upto it. People consider this state of Tam as their deadliest enemy. But if you ever happen to study a person in whom this state of complete ignorance is reigning in full swing, you will find that at the highest pitch of advancement, he will, like an infant baby have no awareness of his own condition. But if a slight touch of Sat is applied to it, he will then begin to have cognizance of his state of Tam. This is due to the fact that the meeting point of the two leads to the creation of a new state, identical with that which was the basis of the creation. Now the principle of lnvertendo applies in this case too. (IB-4,6)
Our jnana-hinata too has now come to an end. The next state that develops - though more appropriately it cannot be said to have developed can better be expressed as the state of Tam - 'no light and no darkness'. This is what takes us along now and there is no end to it. Go we may, on and on, but, this will remain with us for ever. (PG-165)
On the backside of the first mind there is Centre or state of Tam. Which is clearly in my book Commentary on the Ten Commandments of Sahaj Marg. If you have brought your individual mind to the level of First Mind, you have, only to jump above the First Mind whereto there is Centre or Almighty. (ERY-25, 26)
There is nothing beyond Tam. (SS-455)
Tam, the last resting place of a true yogi. (ERY-50)
If there be a great soul of calibre he may be able to discover that there is a point, rather a ring beyond Tam. The conception of a ring round the centre is indispensable.(PG-165)
TARGET
You say, 'I hope my distress cry will move your pitying heart'. In reply I may only say that my Master has made me target of the world's sorrows and I like to prepare at least one for the same. (SS-110)
TEACH-ER/TeachING)
A great wonder of the system is that a teacher trained in the system, though he may not himself be actually upto a certain stage, can yet make abhyasis have a taste of the stage through transmission. The reason is that it is not really the teacher himself who is imparting anything to the abhyasi through transmission, but the great Master himself who does everything through the medium of the teachers person. Thus the personal limitations of a teacher do not have any effect upon the abhyasi, and what he apparently seems to be transmitting comes direct from the Unlimited. The teacher must, however have his will sufficiently developed to effect the course of the flow towards the abhyasi.(SS-52)
Ordinarily a spiritual teacher should never consider himself fit for training others, unless he has secured his approach upto Brahmand Mandal, at least (also known as Virat Desh) where everything appears in the subtle form before it actually takes place in this material world. When a teacher has connected himself with that plane or sphere, he is constantly in touch with the inexhaustible store house of power. On the other hand, if a man takes' up the job of training others in spirituality before acquiring this stage he not only begins to lose his own power but is contaminated with the sanskaras and grossness of those under his training, with the result that very soon he himself gets spoiled. (DR-58,59)
Real teacher is not one who can explain to us the soundness of the religious dogmas or who can prescribe to us do's and dont's. Almost every one knows enough of It. (DR-53)
There are, however, teachers of the type who follow a different course, touching the surface layers of grosser Consciousness in order to paralyse the senses of the abhyasi, and thus create a state of coma. The effect thus produced, though pleasing to the abhyasi at the time, finally results in dullness of mind and loss of intelligence.(SS-46)
But that will never be the case with a practical man who has experienced things for himself. The learned have only read the books while a practical man has tasted the spirit of the books. There is thus a vast difference between them. The learned teachers are more like sign-posts by the roadside to tell you where the road leads to. This is all the purpose they can serve.(SS-391)
TEST
Rest assured I do not mean to test you. If I ever wished to test you it would be like testing myself. The question of testing arises only when there is doubt, but with me there is no doubt about anything. You can also take it for granted that if this condition is maintained, every problem, not to speak of electrons only shall become quite vivid to your understanding.(SS-246)
THIRST
People should be exhorted to offer such a type of prayer where one is verily the embodiment. of prayer. If one achieves and settles down in it 'What else remains for him to do except remembrance and that too such a one as never comes in consciousness even. Even great saints remained thirsting for it without even getting upto its brink. They remained longing for it for ever. It is not an ordinary thing. One will be struck with wonder if he grasps its real significance. There is extreme simplicity, and inspite of the vibrations in it there is perfect calmness which can hardly be termed as such, and to say nothing of emotional excitations. If we call it 'light it may not be correct. Similarly, 'darkness may not be an appropriate expression for it. It is a state which none may perhaps like to appreciate. It is in fact the end of everything. All stages finish at this point. It is the absolute Reality - the Source of everything - the ultimate mark which we have finally to arrive at. What beyond? May the Lord bestow upon you all an opportunity to be blessed with its realisation. Amen. (IB-21)
THOUGHT
The kingly thing in us is thought which ultimately develops, steering us to our goal. Thought ultimately takes the form of reality, and appears in naked form, so to say. With the power or force of thought we connect a link with God.(ERY-19)
People usually remain held up because of their thoughts related to the self, the family, and the society. They go on making plans after plans for their action but they never care to improve or mend the condition of the mind. Will it not be in their greatest interest to divert their attention to this point? It is no doubt good to serve the cause of others but better would it be to look to one's own moral uplift first. In this way the mental equilibrium will be restored, to help one immensely in all enterprises. This may be counted as one of the greatest gifts of God.(SS-171) Some are deluded by their own thinking and some are illumined by Divine grace. (SS-223)
Thoughts which one makes, or has made, remain afloat in the Brahmanda Mandal and transform into energy. At times they strike a man's heart causing their impressions in accordance with the capacity and nature of the man. But if he remains inattentive towards them their intensity is lost, and they become almost ineffective. If we form the habit of paying no heed to them they will have no effect upon us.(SS-470)
We do not properly understand what effect our activities in the world produce upon the atmosphere of the Godly region. When joined with the inner feelings of the heart our activities create impressions in the cosmos, and they affect the human mind. They grow more and more powerful by the action of the cosmic energy; and the hearts of the people, when hit by them, take in their effect and begin to produce thoughts and more thoughts. In this way we have been spoiling the cosmos ever since our birth. That is the reason why we are never without a thought even for a moment.(SS-139)
We proceed in the channel of Almighty with the thread of thought, attaching our will-force at its butt end, i.e., from the starting point. The will-force comes from the individual mind which makes our way clear. We keep the idea of pumping out a certain thing from its proper place called the individual mind. The force increases day by day; and our individual mind too, having the idea of going above, becomes stronger and thus begins to lose the effect of bad training. It serves a double purpose. It cleans the individual mind, and also brings the goal of human life within reach. When you reach this stage, you find yourself soon jumping into the ocean of eternal peace and sublimity, and when your thought becomes so strong that it begins to dwell permanently in the midst of the waves of the ocean, every other thing downward then seems to be fading away. You have no other thought but that which you have made already. The result is that the things you see down below look like objects in a deep valley when observed from a high peak. When you do not see the things below, you feel no attachment with them. In the long run the goal becomes quite vivid to the eye, and there remains nothing but the object you have really and correctly made. Now you are free from worldly attachments. I mean to say you see things, but attach no weight to them. This thing continues for some time as long as you have the idea of the same nature. As time goes on you feel yourself to be as free and forgetful as a sleeping person who satisfies his itching sensation in a perfectly unconscious state during sleep.(ERY-22,23)
As a general rule a thought when it becomes deep brings into effect something like a pause, which has a tremendous force. In case of the Centre, the question of depth does not arise at all because of perfect uniformity there. The idea of velocity of force, the direct action of the mind, was also absent there, since the Centre or the Ultimate Brahm, though absolute, did not possess mind. (PG-181)
Idea, when it leaves its boundary, becomes thought. When thought becomes stronger, the activity for Realisation develops. One who dives deep, gets the pearls. The burning desire for Realisation brings the goal nearer. If anybody wants that he should get benefited, he should encourage himself to cultivate right faith, right cognition, and right morals (SDG-54)
Thoughts have life and they also work on the lives of others. But the tragedy is that we produce scorpions and snakes by our thoughts and tease others. Under the circumstances they do not serve the spiritual purpose but wade deep in the mire of ungodliness. We should rise according to the needs of the times and employ ourselves better for the good of others though this service is subordinate to the spiritual progress.(SDG-21)
The force of thought is to be used to stop the flow of thought downward towards grossness. (ERY-4) As our thought slowly moves upwards or takes its yatra or pilgrimage to the Ultimate, renunciation of thought in its lower forms and movements take place naturally. So too, our thought becomes subtler and subtler and thus reveals its own true nature. (ERY-8)
There is one thing which often occurs with the man of higher calibre. Whenever a thought comes he begins to think it with full force, with the result that its intensity becomes greater. Really we should apply our thinking only to the extent that is needed for the work. Anxiety creeps in because the burden of family lies on our shoulders. But whenever we feel that the anxiety has gone out of bounds, we should drop it for the time being.(SS-448)
If without sufficient abhyas you try to draw His will towards yourself, it shall then be your own will that shall begin working in you and there-by you will promote in yourself nothing but leaps of fancies and crowding thoughts. This condition shall be presenting to your view only an effigy of spirituality. (SS-384, 385)
THOUGHTS DURING MEDITATION
Treat unwanted ideas as uninvited guests and be unmindful of them so that they wither away. (SS-258) When we are attentive to ideas to check them, concentration is naturally there which breeds power and thus they become stronger(DR-35,36)
I would like to say something about the thoughts coming during the meditation for which I receive complaints from many associates from practically all over the country as also from abroad. Thoughts during meditation are just like the children playing on the road. When your attention is not towards thoughts, they are wholly ineffective and are of no value. Actually thoughts do not disturb you, but you yourself feel disturbed. I have very often said that the best way to get rid of them is to be unmindful towards them and treat them as you treat uninvited guests. They rise for the sake of fall. They are leaving their field waiting for the Divinity to come in. When the force of meditation tears off the veil of the heat, these thoughts are attracted because of a little bit of vacuum which is there. When thoughts arise, you feel disturbed, so the thoughts do not meddle with you, rather you meddle with them. (SDG- 57)
THOUGHTS - ( NETWORK )
One faculty now induces him to have a walk in the open. Another stops him from doing so on the ground of catching cold. The third one presents another view; and the fourth still another. The fifth one begins to think of earning money and the sixth suggests the undertaking of some employment. The seventh dissuades him from undertaking excessive hard work for the purpose. The eighth one recommends the establishment of cordial attachment with some rich relation so as to capture his heart and offer him inducement to transfer his entire wealth to him. Another faculty comes forth to declare that all this is quite useless so long as he does not get married and have children to enjoy that wealth. He finally gets married and has children too. Now the problem of their education comes in, as they grow up. Further, hearing of the nice acting of one Jamila, he was tempted to go to the theatre. He went there and witnessed the show several times. The coquettish movements of Jamila captured his heart and he was induced to attend the show again and again. Every thing of Jamila began to attract his heart. This led to the commencement of love. Now he further to pine over the same thought, giving further strength to it by turning it into his habit. The network thus began to grow more intensified. The habit excited in him a tendency to look upon every similar thing as Jamila. Now he began to think of having money sufficient enough to satisfy his lusty desires, but the constant thought of Jamila offered him no time for earning money by lawful means. He at last began to think of stealing but at the same time feared prosecution and imprisonment. But the thought of Jamila had caught him so tightly that he at last resorted to stealing-an unfair means. Now imagine what he originally was, and what he has finally been led to, by the effect of his thoughts which had entrapped him so tightly. Similar incidents added further to the intricacies of the net, giving greater strength to it by the effect of his thought, which fomented them all the more. The grossness went on increasing. Its resultant effects led to the development of further evils like passion, anger, lust, etc. In short, a complete conglomerate was formed. The retracing from it can now be effected only by the process of casting away all that he had taken in previously, and by removing perversion of thought by fixing it firmly in the right direction. (IB-35,36,37)
THOUGHTLESS
Those who rise above the cosmos can no doubt become almost thoughtless. When a man goes on with his usual work, of whatever nature it might be, in the sense of duty having no weight or impression of it upon his heart, he spoils neither himself nor the cosmos. That is why Lord Krishna has insisted so much upon the recognition of the true sense of duty. (SS-139)
I do not understand why people often complain about thoughts arising as they start to meditate or contemplate on divine pervasiveness or so. My specific advice to all abhyasis is that one should not worry about the thoughts that rise during meditation or at other times. They rise for the sake of evaporation. It is not possible to become completely thoughtless. (SS-94)
THOUGHT POWER
In order to discover proper methods for it we must take into account the cause which finally brought into being the entire creation. Definitely there was some power at work for the purpose. What was it? It was only the 'Thought', pregnant with the idea of creation, as well as with that of preservation and dissolution in the back ground. The same thought descended down into man and became part and parcel of his being. If we can properly utilise this power within us the mystery is solved. The thought has the same force, but within man it is limited to the extent of the human level. It develops into Potentiality as we grow, and takes different spheres and regions for our existence, which we have all to pass through during our march towards the Goal. These expressed as bondages, serve for veils which do not allow us even to peep into Reality.(ERY-75)
It is an admitted fact that thought-force of man is nearer to God. Our present degenerated state is the reaction of thoughts, and by the help of thoughts alone will we be able to evolve our-selves. So if it is utilised in Divine pursuit it will ultimately bring us nearer to our goal. (SDG-118)
When the goal is before you, this means that you are getting the air of purity, which brings freshness to you and prepares you for further progress. Once the initial step is taken, the other steps follow automatically, if the man is restless for achievement of the goal. There must be one and only one goal so that one may not form different channels for the different goals. Lord Krishna has emphasized that one should do action but should not think of the result. Why did he advise Nishkam Karma? The reason is that if you think of the result you will jump into it, and the force which is to urge one to action towards the objective will be divided, and thus one will be making channels like the different canals in a river exhausting the force of the river. So there should be an all out attempt to gain one and only one object, and one must not think of the result. Because otherwise you will distribute your force in different channels and the force will be reduced greatly. (SDG-119)
We utilise our thought power in a proper way to effect the moulding of mind or the cleaning of chakras, under the guidance of a powerful master who is capable of removing complexities and entanglements that hinder our progress and who transmit into us the necessary force for the upkeep of our spiritual life.(DR-70)
TOTAL DEDICATION OF ONES BEING TO MASTER
God has created the world so that every flower may grow in its right standard. But the lashes of time have made it forget the purpose of God. So some feel enjoyment as the purpose of life, while others feel life to be monotonous. But the question is as to what is life. It is a state of being which should remain permanently, as long as we live, thoroughly in contact with the Being, smelling at each step the fragrance of the Being. (SDG- 29)
THRIFTY
Try to be as thrifty as possible. By thrift I do not mean miserliness such as to inconvenience the children. (SS-276)
TIME
Thus whatever existed between the thought and the action was power, which is termed as time. The same power we too have got as our share but in accordance with our limited capacity. Now in order to utilise this power we have to merge it in the greater power of the Centre, which is all and absolute. There is nothing in the world - not even the megaton bomb of the modern science - to match this great power. The modern science may not yet have realised its full significance, though even if it had, it would have utilised it for the destructive purposes only.
The power can however be brought down to earth and utilised in work by the exercise of strong will-power. A yogi at the highest level of ascent is however with it consciously or unconsciously. To my view, the science of physics cannot be taken as complete without a full knowledge of this great power which is in fact the root of all powers. (PG-181,183)
I want you all to take this point into consideration and to act accordingly. Time never comes again. We must therefore utilise it to our best advantage. As a true follower of the Great Master I have nothing to offer except a little support together with my good wishes (SS-261)
TRADITION
The things come and go but memory flourishes, which always reminds the coming generation for the good task that has been done and they are encouraged to do so for the smooth going of the spiritual work. (SDG-12)
TRAGEDY
The trend of the general public is no doubt towards God, but the tragedy also starts side by side. They begin to think him to be just as they are and proceed in a grosser way to attain the SUBTLEST Being (SDG-21)
TRAINER
The general rule is that the light should begin to flow automatically without any willful effort. And when, without their being aware of it, people begin to receive spiritual benefit from a person, then he is fit to be made a trainer. (SS-450)
Under the old ways of practice, it was the abhyasi who had to struggle hard for removing his impediments and obstructions while the Guru's job ended with prescribing for him certain mechanical practices for the purpose. It is, however, not so in Sahaj Marg where much of the responsibility in this respect rests upon the Master who removes impediments and clears off complexities from the abhyasi's mind by applying his own power through Yogic Transmission or Pranahuti. (SDG-74)
Under this process the Master, by the application of his internal powers, awakens and accelerates the dormant forces in the abhyasi to action, and diverts the flow of the Divine Current towards his heart. (SDG-74,75)
But, this does not refer to the old orthodox view about Gurudom. In our Mission we take it in the form of common brotherhood with a spirit of service and sacrifice. (SDG-75)
TRAINERS RESPONSIBILITY
Almost everybody now wants peace, and the last pitch of peace is entering into Reality. I am hoping that a day will come when spirituality will run after all of us if our preceptors are so willing to have the idea for the betterment of the people in all respects. (SDG-132)
TRAINING
Our present moral and religious degradation is due mostly to our environments and to our wrong training. Proper moulding of mind is altogether neglected in all phases of education and training. The main purpose of training is that a man should begin to imbibe within him as much of godly attributes as possible. If this is not achieved the system of training is defective and consequently of no avail. You must be sure that unless internal peace, calmness of mind, simplicity and lightness follow as the natural result of your practices, you are proceeding on the wrong lines and that your training is defective.(DR-63,64,65)
Proper spiritual training, fitting closely with the present worldly life, is, therefore, the only thing required for the spiritual growth of the common people and which has so far been unfortunately neglected. For such a type of training we stand in need of help from outside in most of the cases. This help comes from the Guru or the Master, who is the only person able to shape our destiny. When this help comes, the spiritual life is awakened and the higher powers of soul are roused to help our growth.(DR-66)
The real spiritual training is that which makes our mind disciplined and regulated, restores moderation in senses and faculties and creates lightness of spirit. Then alone internal peace and calmness is ensured and higher approach, is possible. For this, the medium of a worthy master of high calibre, having the power of transmission at his command is absolutely essential and to him the aspiraat must surrender with full faith and confidence.(DR-74)
The right course of training for an aspirant of spirituality, therefore, is to proceed along the path of realisation under the guidance of a true and worthy master in the most natural way with due regard to inner cleanliness or purification of Chakras and complete moderation in the exercise of the senses and other faculties.(DR-77)
In our mission permission to impart training is not generally granted at the level of Brahmand Mandal even. Really a man is fit for the work of training only when he does not entertain in his heart the slightest impression of being a teacher or guru. (DR-59)
Spiritual training starts with inner cleaning or the purification of 'chakras' which is the most essential factor in spiritual advancement. Thus the right type of training in spirituality begins with inner cleaning which, if neglected, will lead to abuse of power acquired through Yogic means.(DR-69,70)
It has also come to my experience that God takes over some of the responsibility upon Himself even before the completion of the training. But when he takes over full charge of the abhyasi, the Master's work is practically over though he has yet to go on with cleaning, if needed, in order to smoothen Nature's work. My super Consciousness reveals to me that when an abhyasi has entered the Central Region the Divine takes charge of him, and this applies to all cases.(SS-440)
But the difficulty is that most of those who come for spiritual pursuit as they profess, are inwardly actuated by material purposes which they wish to have adjusted according to their liking and taste. If they donot have it ,they brake off; and even if they have it they will not stick on because there purpose is served.There have been several cases like that. My Master's ways of spiritual training are absolutely free from any material touch. I know that certain saints do offer such material allurements, and that they are often successful to some extent. But it is definite that to do this they have to deviate from the right path and resort to unspiritual ways, which, for me, would be the bitterest pill to swallow. I strictly abide by the direction laid down by my Master and shall not like to adopt unspiritual ways at any cost.(SS-269,270)
Again and again the thought comes to me that I had written the last letter very strongly. But I was compelled to do so. I thought that if there was no hardness in the tongue there was the hardness in the pen, because it has got steel and wood also. And so, possibly, you may show the flow in Divine love by becoming harsh upon yourself due to this hardness. Probably this hardness may bring out some good result, although it is a fact that (SS-209,210)
People do not know the value of spirituality, because such things are not infused in them by the society or parents. (SDG-29)
When the thoughts are accumulated and develop force, they become a working machinery for their play. The centre really speaking, is in the brain and it functions according to the suggestions already laid. Now different sorts of suggestions of the parents and sometime after, of his own, become the treasure house for different off-shoots. This centre, according to its fulfilment, makes different sorts of channels. In other words, it becomes like a spider's web, with its centre in the middle. By the magnitude of the power, the channels are not only formed but they become thicker and thicker. In other words, the child is caught in this web. The lack of harmony cannot be remedied unless the material force introduced into the system by the help of the suggestions be drawn out. (SDG-37)
The preceptor has the knowledge of centres and the energy they contain, and he exercises the divine power coming direct to him to set everything right. (SDG-43)
If we are in the hands of a real Master, all the things necessary for 'man to be called man' gradually come out of themselves. Really speaking, in our system, the methods are for the preceptors to introduce Divinity into the abhyasi who is in a sleeping state. (SDG-45)
I have discussed about the work of the abhyasi and that of the Master, not touching the technique of the system which the Master adopts for the higher approach of mankind, the centres of the heart through which the guide works, and the method adopted to regulate the mind and the senses. (SS-21,22)
One can never become a physician in the true sense by merely reading the names of medicines and their properties in books. Similarly, by acquiring an outer physical knowledge about God, soul etc. or of the various spiritual states on the path, one can never claim to have realised the object in the true sense. It is impossible to come to a thorough understanding of the taste of a mango merely by reading in books the description of it. That the proof of the pudding lies in the eating of it is a well-known saying.(SS-58,59)
You say that you do not want to have 'originality' instantaneously, because it might be non-durable. Well, better leave this to me alone! As a general rule the spiritual journey is covered by stages taken up one after the other. If I neglect to take into account your capacity how can I impart training to the point? Please do not be afraid. There is neither the question of leaving the hearth and home, nor of any danger to life.(SS78,79)
Therefore, it now becomes essential to explain first to the readers the proper ways of life to be adopted. Hence arises the necessity for writing something from which the readers may deduce the real grounds on which the whole structure of training stands. My books are written on the basis of my own experience in the line. I have dealt only with fundamental things, avoiding unnecessary comments, but what is given therein corresponds with the right proportion of the work I have undertaken.(SS87)
Miracle, jugglery, black magic, machination, fraud etc., producing effect through such means, is entirely against spirituality and Brahma Vidya (Divinity); and anyone after these can never be a deserving vessel for this superb science. Certainly there remains so much beyond and above the reach and grasp of heart and mind (intellect), but proper comprehension and experience of that too is possible only through the heart and mind, which is oriented to soul and God. Just due to this, then, there is special emphasis on cleaning and training of heart and mind in this science. (SDG-143)
Under the system of Sahaj Marg the dormant energies of the Centre and sub-centres are awakened so as to enable them to function properly. When the higher centres are awakened they begin to shed their effect upon the lower centres, and when they come into contact with the Divine, the lower ones get merged in them. The higher centres thus take over charge of the lower ones. The lower centres too are cleaned so as to relieve them of the grosser effects settled on them. That alone is the proper, and the most natural course, which can bring about the highest results. (SDG-78)
TRANSFORMATION
The effective solution of the problem (of afflictions) is to give them up to the charge of a higher soul and to dissociate yourself from them altogether. Cares, anxieties and worries will then subside and nothing but duty will remain to view. That conveys the idea of surrender which is the sum total of the entire sadhana. Tastelessness has its own peculiar taste which too one must have a taste of. Every one is involved to some extent at least in worries. Happy are those who pay no heed to them but try to remain satisfied and contended under all circumstances. The only way for that is to keep one's self concerned solely with the great Power with a feeling of love and attachment. The superfluities may be treated as the barking of dogs. Everything in him will then begin to get regulated assuming a state of moderation and balance. This is the exact sense implied in the term 'the transformation of man'. (SS-471,472)
Usually, people initially aim at the cessation of the activities of the mind. This can best be achieved by linking ourselves with the great power which is beyond the range of senses or in other words, one who has transcended its limits. By connecting ourselves with such a person with love and devotion and by practising meditation in the right manner, we begin to get transformed accordingly. In short, we have to break down one by one the bondages which serve to keep us down under limitations and tensions. (SDG-18)
Suppose a man is a liar and he wants to get rid of this habit, he should start speaking truth because a sort of character will be formed with concentration at the bottom in a natural way. If you attempt to be attentive on lie to be removed it would indirectly make it stronger and stronger because concentration is there by which they get power. (SDG-101)
I have already mentioned about the forces of Nature and the power arcs. They are all utilised for the transformation of man in the way it is required.We proceed with meditation on the heart thinking of the Divine Light within, and by so doing we gradually begin to rise or to express it better, to dive deep into the inner Consciousness, with the result that an abhyasi begins to feel expansion, this being the first phase. That means we have sown the seed of Infinity or in other words we have revived the thing which had slipped from our view. Now the second phase opens to view. A man feels the presence of God in every animate object. The third thing we feel is the changing feature of this very thing. This thing is changed and one feels every thing as from God, and as His manifestation. The fourth phase brings in the state of Negation which ultimately we are to have. We find uniformity in every atom, and in all objects. Every body passes through these lines if the method is correct and the guide is perfect. As we proceed on to the next region these things are rarefied, till we reach the Brahmanda Mandal. There too these things go on, but they are discernable in finer colours. If the teacher is not perfect there can be the danger of getting absorbed in the powers which are not concerned with spirituality. The work of the teacher goes on and on to the final limit.(SS-20,21)
No doubt I try to transform everybody who comes to me to whatever extent it may be possible at the time, for I think it to be my duty. But then something rests on the person as well. It is for him to let the transformation work its way. Where this is lacking, the man, though he may at the time be induced to follow the practice, will definitely break off after some time.(SS-216)
In this connection I know of an instance which I quote here. A great saint once being deeply impressed by the devoted services of one of his disciples bestowed upon him his full grace all at once, transforming him completely like his own self. The result was that by the time the transmission was over the man began to breathe his last. Now suppose, by the Master's grace, I have that power and I may even exercise it with all the necessary precautions to safeguard the abhyasis life, it will then be a matter of a second no doubt; but of what avail shall it be to him, as the state thus thrust in will not be cognizable to him, since he has till then been accustomed to the conditions of the lower plane only. Consequently he may not be able to take it into account at all. Ordinarily, to a common man, the highest pursuit is the attainment of peace, while the aforesaid condition is far beyond. The result will be that he takes a considerable time to have it fully manifested. It is also possible that not having the patience to wait so long he may break off during the time, thinking that he has been deceived. However, if the condition is instantly brought into full swing, there is then the danger of his nerves being shattered and that may, in other words, amount to deliberate murder for the sake of sending one to Heaven. There can also be another alternative. It is that the mind may be brought to a disciplined state in an instant. I had once practised it on one of the highly advanced abhyasis only for a second, With the lightest touch, together with all necessary precautions. The result caused was exactly as desired and to the extent I actually wanted. But his heart remained overburdened with the effect for more than a month and a half. Consequently during all that period I had to keep a very close eye upon him lest his heart give way. I did this, having been moved by his intense devotion, shielding him at the same time from every risk and danger, and it was he alone on whom such an experiment could have been tried. I however regret to say that none else has so far offered me sufficient inducement to act similarly in his case.(SS-164,165)
Merging of course is the chief thing which is bestowed upon the simple being and simple man is he who knows nothing about himself. Longing for Reality brings a person to the right path. It gives a new life to the sleeping condition of a man and prepares him 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. The true meaning of Realization is Death of Death or End of End. If a man is absorbed in this condition, it means the way is clear now. (SDG-128)
TRANSMISSION
In case of transmission on the point far above the Chit Lake, one will not feel the light but pressure if he is unable to bear the power. We are the sons of the land where Sun ever shines, where darkness has no place and the light bids farewell. Our Yogis do not infer fire from smoke. They directly see the substance. When one comes to the real Sahaj Avastha, he can read the real way of each individual soul, and the tendency of Nature in his own. A little concentration will reveal all this.(SS-180)
you say that some particular force takes hold of your body, pushing aside other forces and makes you do the abhyas. Thank God you have begin to receive my transmission. My prayer is now proving to be fruitful. Your may consider it a good sign for your progress. When it is so, I find no reason why you should not have a taste of the state of absorbency and of the feeling of light.(SS-222)
The material particles can be transformed into energy. The view is not so controversial, since matter in its super-finest state is converted into energy. Or, in other words, matter is only energy in a grosser state. It is a scientific law and, as far as I understand it, is accepted by modern science too. This is the very elementary basis of our system of Transmission. You have yourself expressed it beautifully as, Transmission works in the conversion of matter into energy, and energy into the Ultimate.(SS-226)
Transmission through Ajna chakra or a little above it makes the abhyasi feel light. (SS-180)
My experience has brought me to the conclusion that the light transmission from the stateless condition amounting to Negation can produce marvellous effect on the abhyasi. Forceful transmission with excited emotion cannot do so. (SS-426)
TRANSIENCY
The things come and go, but we remain the same. If we thoroughly scrutinize ourselves, changeless state is there, but we are connected with the changeable and either we take interest in it or hate it, and both of them are the links for bondage. We should rise above all these things if we want to live a peaceful life. Our method brings out these results if we do practise it with interest. (SDG-103)
We see many things in the world but when we think of their existence we find that they are changeable, i.e., they are the different forms of Maya as we generally call them. We are thus inwardly induced to go deeper in order to trace out the cause. Our attention is thus diverted from transitory things to that which is unchanging or eternal. Worldly objects thus begin to lose their charm and we feel in a way unattached with them. (DR-103,104)
No doubt the world is in us and we are in the world, but we have to search out who is behind the scene. Meditation and everything is for that alone. We feel He is hiding from us, although it is not the case. We see stars sometime, but after some advancement, we begin to feel the lustre of the sun; and after that there comes the time when we are able to see the sun itself. As long as we think of the lustre of the Sun, the real Sun remains hidden from our view. I earnestly pray that all may reach the Goal - the cause of all our existence. (SDG-129)
TRAVEL
Travel Light is the general advice of the Railway Department to all train travellers, with a view to offer greatest convenience to fellow passengers. The same may apply in the case of travellers on the path of Realisation. It can be done in two ways. Firstly, as when travelling by train we book the heavy luggage with the guard of the train, so also in this journey we may give over the heavy luggage to the charge of the Master and be relieved of its weight. That, in other words, conveys the idea of surrender. We know we are proceeding on along the path, over-burdened with the weight of one's own belongings existing in the form of Sanskaras etc.Now in order to have a convenient journey we need to be relieved of it .It can be done in two ways . Firstly, as when travelling by train we book the heavy luggage with the guard of the train, so also in this journey we may give over the heavy luggage to the charge of the Master and be relieved of its weight. That, in other words, conveys the idea of surrender. When we have surrendered all our belongings to the Master, we are free from the encumbering weight thereof. The other method may be to go on setting them aside bit by bit by undergoing their bhoga. But that would be a long and tedious process and very difficult also. Anyhow we have after all to become lighter than the lightest (SS-260,261)
TREASURE
Throughout my spiritual life I could never even for a moment imagine that the vast spiritual treasure possessed by my Master was not mine in any sense exactly like a child who always thinks of his father's wealth to be his own. I do possess it in the fullest degree, and at the same time I am never miserly in bestowing it upon others associated with me. But the difficulty arises when one does not try to own it for himself. (SS-203)
TRIKUTI
Trikuti (centre of the eye -brows) can also be taken for the purpose of meditation but that is not an easy job for common people as it requires more labour from the Abhyasi. It may also give birth to many complications in due course if the meditation is not properly practised by the abhyasi. (WU-52)
When a man, on his march to freedom, reaches the Trikuti, or cavernous plexus such conditions occur. The symptom of reaching there is that the abhyasi feels darkness all round even in sun-shine.(PP-160)
Please See AJNA-CHAKRA.
TRINITY
There is Trinity in everything, even the minutest particle. Every nucleus has all these three attributes in it, which resemble the functions of Brahma, Vishnu and Mahesh. That is, one has the power of creation in it, the other the power of growth and development and the third the power of destruction. There is proper adjustment in the functions of each. One can thereby trace out the effects of these by examining the actions and counteractions of each. (SS-311,312)
You ask me to tell you about the natural state of mind, matter and spirit. What can I say when I do not feel even myself, nor am I a scientist to be able to build up on the basis of my knowledge. Herein the devotee, the prophet and the Lord do not come into cognition and the trinity vanishes altogether. (SS-282)
As for the relative position of the Guru and God I may say that this question crops up only when one means to aspire for the Realisation of God through the help and guidance of the Guru. When such is the case it is evident that the two, God and Guru are both in his view. In that case the third one (i.e. the self or devotee) also can by no means be ignored. Thus it comes to a trinity like that of Brahma, Vishnu and Mahesh. He thus remains fixed in this trinity which may otherwise mean multiplicity. They say that one must love his Guru as much as he loves God. In my view that is quite impracticable for there can never be two parallel objects of love. The human heart is not a caravan sarai where any and every one may come in to have his stay. Love admits of no dual loyalties not to speak of multiplicity. It has no room even for the duality of the lover and the beloved.(SS-238,239)
TROUBLE
Regarding troubles of the world, nobody having material form is free. Even our avatars were not free from troubles. We must bring about the end of the troubles we get from birth to birth. If we compare ourselves with those in trouble, I am sure we will find that our pangs are in lesser degree, because there is something reigning inside which does not give rise to the seriousness of it. (SS-130,131)
Many of the associates write to me about their troubles and want me to remove them. To them, as also to all others, I would say that the trouble reminds us of its silent stage. We get comfort in the state of discomfort. We remember it when its opposite is there. In this way, we develop forbearance and a little bit of peace also. Really speaking, the difficulties are the operations of Nature for our good. (SDG-55)
TRUST
Trust and distrust are two things and both things are necessary. But what we generally do is that we trust where distrust is needed, and distrust where trust is needed.(SS-22)
When one is convinced through perception and experience in a practical way one must then trust his Guru in good faith and rely upon him firmly. This is very essential for a successful pursuit. By and by faith, the most lively factor of a spiritual life, begins to develop in one, and the Master's form becomes predominant in his view with his remembrance in the background.(SS-198)
In the first place an abhyasi must have full trust in the Master and must fully cooperate with him in every respect. If it is so he will positively go on developing day by day, and begin to feel himself changed and transformed. The state of waking consciousness of the lower type will get transformed, and his journey through higher and higher types of consciousness will be commenced. (SS-40,41)
It is that even if such a Master is available and accessible, he is not trusted unless he plays some striking miracle. (SS-197)
The proper course should have been that after having judged fully the capability of the teacher and finding him quite up to the mark, he should trust him and follow him, leaving every thing to him. (SS-167)
TRUSTEESHIP
I do not mean to induce any one to give up his worldly belongings and bid farewell to his domestic living, but only to attend to every thing in the sense of duty entrusted to him by the Divine Master. That is, in fact, the real life and the only solution of all the difficulties, whether spiritual or temporal.(SS-261)
No doubt as a householder we have to look after many things, we have to support our family, we have to provide for the education of our children, we have to look to their wants and necessities, we have to protect them from heat and cold, from trouble and sickness and so on. For these necessities we earn and possess money and property. The real evil is only our undue attachment with things which we are associated with. This is main cause of our sufferings. But if we are able to do everything in life thinking it to be our duty without any feeling of attraction or repulsion we are in a way free from worldly ties and have renounced the world in the true sense although we possess and make use of many things. Everything we possess shall, then, seem to be a sacred trust from the Supreme Master, for the discharge of the duties entrusted to us. (DR-30,31)
TRUTH
People may call the stage of Self-Realisation as truth. It is not really truth we have arrived at. Truth has been left behind and we are no more abiding in it. Truth carries with it the sense of something which is not there. Truth is really the refuse of the condition described as 'Nothingness'. To make it more clear, I would add that generally people admire 'truth' as it appears in the form of consciousness. Consciousness is not our goal. It is only a toy for children to play with. We have to reach a point where consciousness assumes its true form (i.e. what it really ought to be). 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.(ERY-50)
It is related of Swami Ramakrishna Paramahamsa that while still a boy at an infant school, he was one day given a certain lesson to learn. It was, 'Always speak the truth'. He went on with it. Whenever the teacher asked him whether he had learnt the other day's lesson or not, he only replied, 'Not yet, Sir'. After some time he told the teacher that he had learnt the lesson well. In a sense of surprise the teacher asked him why he took so much time to learn the small line. The boy replied meekly that he could not learn to adopt it in the normal routine of his life till then. (SS-266,267)
TRUTHFULNESS
Be truthful. Take miseries as Divine Blessings for your own good and be thankful.(IB-39)
Truthfulness really implies the sense of presenting one's own self in its true colours. This is the state at which a man exclaims spontaneously, 'it is as it is'. No words however can express this condition in any way. This is the state which in true sense is the Reality. Even to call it as a state is to blemish its true character. The word state applied to it is not appropriate. This is in fact the point at which all the powers are drawn in and accumulated at the time of Pralaya - Dissolution - and nothing but Absolute Reality remains in existence. If we call it as power, even then a material cloak is set round it. It is almost inexplicable. If we use the word Negation for it even then a faint reflection of something remains in view. Now Existence is the only word left for conveying the sense. But if we fix our thought on it, even then the faint idea of something persists and thus the same consciousness of materiality is revived to some extent. If we banish both these views from our thought, even then something remains at the root. Nothing can thus express it except the words, 'It is as it is. It can be imitated upon only by keeping one's self off from every concept. It depends upon practice so that one may bring himself upto it by means of proper action and right behaviour. The state of settledness is helpful in it but that too must end before one reaches the destination. Then alone can consciousness of Reality be had and when consciousness also ends we may then consider ourselves to have arrived at its primary stage.
We cultivate a habit of truthfulness so that our actions and dealings may be in consonance with the state related above and just as it is in the dealings of Nature. Devotion now starts from this point and it reminds a devotee of his devotional duties and the Master's remembrance gets implanted upon his mind.(IB-39,40)