The Secret of Success

The Supreme Self is within the other as well. To the extent the egocentric tendency is reduced, the small circle of man’s usefulness expands and he thinks good of others and does god to others, the man actually attains greatness.

A blossomed rose emits its fragrance. It attracts many. On thinking deeply, you would realize that its ability to blossom and attract can be attributed to its roots. In the same manner, the greatness and abilities that are noticeable in someone can be attributed to the fact that to some extend, knowingly or unknowingly, that person has dived within-to the root (origin) of the vritti, (operative waves) of the mind. If deceit or fraud could have made anyone great, then all frauds and cruel people would have become great. On the contrary those who are great in real terms have become so by respecting the unity of all beings and attaining the evenness of mind unknowingly. The root causes of all evils (vices) of the world are – personal egoism, sense of reality in the world, and the desire for sensual pleasures. These are the root causes of all misery, obstacles and disease. On the other hand, the cause of all happiness is rising above body consciousness, ‘I-ness’ and ‘my-ness’, and worldly attachments, knowingly or unknowingly. The person who carries out his task for the sake of it, and the degree to which he does not cover for its results, becomes successful and great in the same measure.

The secret principles of success are belief, affection towards oneself, introversion, love for all beings and altruism.

‘There is nothing in the world beyond the reach of those who have others’ interests at heart.’

A child once said to his brother: ‘I shall complain against you. Father will beat you’. The brother said: ‘Let him beat me… I know it will be for my good. What will you get out of it?’ in the same way if your mind says- ‘This trouble will befall you, you will suffer such grief, such fear, in the future…’ then rest assured that if God sends suffering or pain, then it will be for our good. If we obey our father, do as he says, then why will he beat us? Similarly, why will the Creator give us suffering? He will give us suffering only if we go astray so that we can come aback to the right path. Suffering leads us towards His abode.

God is the best friend of all beings. He gives us happiness only for our good. He gives us unhappiness only for our good. One should not get anxious, worried and fearful imagining suffering in the future. Come what may… we will see it. Be happy in the present, give up selfishness and remain steadfast in your dharma.

The root of all suffering is selfishness and egoism. As you forsake them, suffering will cease on its own. Troubles will disappear, however big they may be, if you follow the virtues of renouncement and cheerfulness. Worldly attachment, finding faults in others, and hedonism leads to all the troubles.

Karma Leads to Bondage and Freedom

‘The Guru’s grace alone can bring about the disciple’s supreme good.’

Guru’s grace alone can bring supreme good to the disciple; nothing else can. This is the verbal testimony of valid knowledge. One who grasps the verbal testimony gets liberated. On the other hand, the one who weighs the Guru with reference to his own mind and desires is led astray. ‘The Guru should do this; he should not do that…. We should get this and that …..’ if one has such thinking, it means he is guided by desires.


One, who is guided by the scriptures, acts in accordance with pramāna, instruments of valid knowledge. One who is guided by his desires acts according to the dictates of his mind. Many people get Mantra-Diksha from a Guru, but most of them are guided by desires. Rare are those who act in accordance with the pramāna. They firmly believe – what the scriptures say is the truth; what the Guru says is the truth; what the mind says is untruth.

Desire-driven actions are the cause of bondage; samsara, the cycle of birth and death. Actions guided by the scriptures, on the other hand, are the means to material and spiritual progress, to God-realization. Of course, we should do Purushārtha, should make full efforts; but what kind of Purushārtha should we do? Should we do what comes to our mind or should we do what the Guru or the scriptures ordain? If you act according to your long cherished notions, howsoever great may be the amount of work you do, howsoever big returns you get, it will be worldly gains, not spiritual.

What validated by Sruti, the Vedas has to be accepted. For example, the Sun is 13lakh times larger than the earth. This is an authenticated fact. It has to be accepted even if our eyes don’t see it. The sky looks blue but it is an authenticated fact that the blueness is not there. We have to accept that the blueness is not there and the blueness that looks to be there is on account of the inability of our eyes to perceive the space. The well authenticated fact has to be accepted. ‘The Guru’s grace alone can bring about the disciple’s supreme good.’ This is a well authenticated fact. Guru Nanak says, ‘The home within is filled with Bliss, but the self-willed manmukh does not get to taste it.’ This is a well authenticated fact.

I was member of a rich family. There was no dearth of caves and places suitable for meditation. Yet Guruji ordered me to live at a place I didn’t like to, in a slum at disa. I accepted it and didn’t allow the mind to have its way. Had I left that place following the dictates of my mind or my relatives, I would have met the same fate as other wretched men meet. He is wretched who allows a lump of butter that has come into his hands to slip away and licks buttermilk. One who fails to take advantage of a propitious situation is wretched. Had I behaved in the way wretched men do, I would have fallen from the path of sadhana. Disa is not very far from Amdvad. I was married; I could have gone home dozens of times in seven years without taking permission from my Guru…. Even if I had gone seventy times, Guruji would have said nothing. But I thought, ‘What would I ultimately get if I cater to the fancies of my or my relatives’ minds? How can the advice of those, who themselves have not crossed the ocean of birth and death, help me cross it? The saints pronounce:

‘No wonder one may reduce his body to a skeleton through severe austerities and practice of meditation night and day but desire won’t be eradicated without reflecting on the enlightening knowledge.’

If it were possible to attain God without engaging oneself in actions ordained by scriptures, everybody would have attained God. There are a large number of people, who are believers; a good many of them are devoted. Why don’t they attain God then?

Many people came to my Gurudev’s Ashram. A two-and-half lakhs of people appear of I.A.S. Competitive examination. The bulk of them are eliminated at various stages of tests and interviews and finally about 1,000 of them are appointed as I. A. S. officers. Similarly, many people come to the Guru; only those out of them attain the Supreme Goal, who have an earnest zeal for God-realization and persevere diligently in Guru’s divine works and actions ordained by scriptures.

Action according to the fancies of one;s mind, jiva is swept away by the current of samsara. Desire-driven actions make one wander in samsara, transmigratory existence and actions based on scriptural authority (pramāna) leads one to liberation. Of course, one will feel good if things go the mind’s way. If one works according to the fancies of one’s mind, one slides towards ruination and by working according to Gruu’s teachings one elevates oneself. One may live a thousand births following one’s beliefs and fancies; one gains nothing and falls to abysmal depths; therefore one is advised to act according to the dictates of scriptures.

Shri Ramakrishna Paramhamsa, on the strength of his faith, make Divine Mother Kali to manifest Herself but the Mother said, “seek refuge in a Brahmajnani Guru to attain Self-knowledge.”

Namdevji similarly make Lord Vitthal said, “Go and get the Knowledge of Ultimate Truth from Visoba Khechar.” Ma Pravati worshipped Lord Shiva to get Him as her husband but Lord Shiva said, ‘Go and get the Knowledge of Ultimate Truth from Guru vamdevji.’ What is the secret behind all this?

‘The Gruur’s grace alone can bring about the disciple’s supreme good.’ One must agree to and accept this fact.

‘Let what is mine, be consigned to eh flames, let what is Thine prevail.’

the purport here is that our desires should be destroyed to reveal the Guru’s experiential Knowledge alone. Serving with alacrity, one’s desires are checked and one starts yearning for God-realization.

It is a well authenticated fact that the world is ever perishing. Whatever the jiva may achieve in the world, it cannot get relieved of the sufferings of birth and death without attaining the state of supreme Consciousness.

‘Without the love for Lord’s lotus feet, the sorrow of the heart will not be destroyed.’
One should readily accept authenticated fact and should make one’s life accomplished.

Food for Thought

Take the plunge and go all out on the path of Supreme Purushartha (attainment). Stop brooding over the past and worrying about the future; just march ahead. Depend totally on the Lord. And then see for your self how, even in this horrendous Kaliyuga, your needs of food, clothing and shelter are met on their own!

When you feel interested in some mode of sadhana, God invariably makes it more interesting for you. What is important is to maintain a firm faith and conviction in the Lord Almighty. When your Supreme Ishta is pleased with you, no Anistha on earth can bring harm on you. Your supreme Ishta is the atman, your own True Self. If you have undivided and unalloyed devotional faith in the Supreme Lord, he won’t give you anything, but he will assimilate you in His own Self. And once that happens what else is left to be given?

All the pleasures other than that acquired from devotion to the Lord are invariably accompanied by the thorns of futility. A little analysis will make it clear and you will automatically take the high road of God-realization.

If the mind doesn’t get steady and keeps wandering around, stop your meditation forthwith and tell your mind, “Alright, My dear! Go… go wherever you like to. Each and every form is the manifestation of the Lord Himself. All objects are but different forms of Lord Narayana.” Knowing all in this world as different forms of the Lord, mentally bow your head in reverence to them. One Almighty Lord has manifested Himself in infinite forms. Realization of God becomes simple by nurturing such feeling in your mind time and again.

Where there is Unwisdom, Misfortune is the Inevitable End

I have observed it in many people’s lives that those, who maligned saints and vexed them or hindered their divine endeavours, had to face a lot of misery, misfortune and troubles. And those who participated in saints’ divine works got blessed; they salvaged lost games. Their extinguished lamps were relit and their arid lands become green. There may be thousands or even lakhs of such fortunate ones.

The Gurubaani says and it is very true:
‘The slanderer of the saint is a brutal butcher. The slanderer of the saint is cursed by the Transcendent Lord. The hopes of the slanderer of the saint are not fulfilled. Departs disappointed. The slanderer of the saint receives his punishment in the Court of the Lord. O Nanak, if it pleases the saint, then even this one may be liberated.’

If he shows signs of reformation and surrenders himself to the saint, the saint with his compassion liberates him.
If you want to ruin somebody, engage him in hearing slanders of a saint; he will be automatically ruined. And if you want to liberate somebody, get him to participate in a saint’s divine works; he will automatically get elevated.

Tulsidasji also says in the Rama Charit Manas:

‘Where there is wisdom, there too is every kind of prosperity.’

If you repeat and constantly remember Lord’s name, if you eschew evil tendencies, you intellect attain wisdom. Then divine wealth of every kind safeguards you. Even those around you are benefited. So the wise are protected by the divine nature.


Where there is unwise judgement, there at the end is misfortune.’

Those, who are engaged in evil deeds, who shake people’s faith or do some other sinister act, are bound to suffer great misery. And it is not necessary that one breaking others’ faith will suffer for his misdeeds on the same day. It may happen months or years later. The law of Karma is inexorable. Our actions may bear fruit for us after 50 years or even in the next life.

Faith begets the joy of Love; faith enables us to attain the Truth. If somebody breaks our hand or leg or head, he is not as big sinner as the one who breaks our faith.

‘Kabir considers that a slanderer of the Guru is worse than a thousand sinners. Such a one should be regarded as carrying lakhs of sinners on his head, because there is a possibility of reforming the sinners, but there is no salvation for the slanderer of the Guru.’

One who maligns God, our sādhanā or our Guru, and thereby breaks our faith is a grave sinner. We should never lend and ear to him.’

There were people who used to spread rumours and gossip about Ravidas, dadu Dindayal and other saints. There were people who slandered Swami Ramsukhdas. Such dirty rumours were spread against this great saint when he was sixty years of age, that if I go to mention them, I would only be making my mouth and your ears dirty. The pious saint was so anguished that he went on a complete fast.

The slanderers who break people’s faith will get their due in future. Those, on the other hand, whose faith is broken, are ruined instantly. There peace of mind is gone, the joy of Love is gone and the light of Knowledge is gone too. The bond they had forged with the Guru has been broken by a sinner.

Today a conspiracy is under way to malign Hinduism. Why should we break our faith in our religion? Why should we abandon the Dharma in which the Lord incarnated Himself as Lord Krishna, Lord Rama and Lord Shiva, in which came saints like Mirabai, Kabir, Guru Nanak and others, in which there were kings like Bhagiratha, who brought the holy Ganga to earth?

“Guru Tegbahadur said, ‘Listen O Sikha! O blessed ones! Give up your life but not your religion. If you get into the tutelage of a Satguru at the cost of your life, it is a very good bargain.”

If one comes by a satguru of Hindu dharma at the cost of one’s life, it is a very good bargain.

On the path of sadhana, in the pursuit of the supreme goal, identification of oneself with the body, attachment with the body is a Gordian knot. Without cutting this knot, without crossing the quagmire of delusion, no aspirant can attain accomplishment. An aspirant is unable to cut this knot without the due grace of the Sadguru.

The Workings of Samskaras

If one is not careful in life, he is bound to develop attachment towards that which gives pleasure and aversion towards that which causes misery. Thus one unknowingly develops impressions (samskāras) in his develops impressions (samskāras) in his mind which in turn will cause reputed births and deaths.

‘I will get pleasure here’ – when such thought or series of impressions run in your mind, the consciousness directs you to engage yourself in that activity. You naturally turn away from the activity which you think gives misery. Consciousness is the cause of Pravritti and nivritti. Objects, individuals and circumstances are only the apparent means of pleasure and sorrow, but if you know the root of pleasure and sorrow, you will attain Absolute Knowledge. The knowledge of action and inaction originates from the consciousness. However, due to the error of your smaskāras, you foolishly squander it away in futile pursuits. If one develops hunger for God, the inquisitiveness to get to the root of the Consciousness Absolute, one will realize that the source of all happiness is self-god – the Supreme Lord. When the Lord resides in our own home, why should we bow our head in kaba or go to Kashi?

Imagine two persons are fighting. Why? One fears that the other will take away his belongings while the other intends to rob him. So, it is fear and treed that are fighting. There is Consciousness in both of them. In spite of the knowledge-personified consciousness, the impressions of fear and greed are making them fight each other. Same is the case with attachment and hatred.

The Rakshasas who have attachment towards Ravana and hatred towards Hanumana fight against Rama, while Hanumana and the ape-forces, who have love for Rama and dislike for the Rakshasas, will fight against the rakshasas but the consciousness which give them the power to fight, is same on both the sides. The wire running through a geyser will great the water and the same wire running through a refrigerator does just the opposite but the electricity in both is one and the same. The Lord is Existence and Consciousness Absolute. He is infinite. Even after the death of the body, the knowledge personified Real Self does not die.

If one’s karmas are sāttvic, his samskāras will be sāttvic as well. As your karmas are, sāttvic, the knowledge and samskara of coming to satsang has brought you here. A drunkard or meat-eater would have said, “Today is Sunday Let’s go to the liquor shop.” A movie hobbyist would take one to the theatre. So, your samskāras toss you in the world with the support of consciousness.

So, how does some things appear to be good or bad? It is determined according to samskāras. If anybody brings some sāttvic prasād mixed with tulsi to me, I say, “Ok! Keep some and take away the rest,” if any body brings meat, liquour, egg etc. I will admonish him for that but if you give those things to a drunkard and meat-eater, he will be overjoyed on seeing it. And if you give my prasād to him he will say, “Hey, put that aside. Don’t talk about these Babas. I am enjoying my omelet.”

So his tāmasic and base samskāras make his knowledge base. If his samskāras are mediocre his knowledge too will be mediocre and if his samskāras are superior, his knowledge too will be superior. If his samskāras are divine, his knowledge will be divine as well and if his samskaras are those of Self-knowledge, he will realize his Real self and attain liberation.

Whatever changes and attainments that are seen, are seen only in human life. One who nurtures thoughts of escapism in the face of troubles, is a coward. He is unfortunate. When base samskāras come to the fore, the knowledge too becomes base. For example, the same rainwater, turns into a swamp when it falls upon mud, washes away stains of diesel and dung when it falls on a road, facilitates the growth of crops when it falls on fields and turns into pearls when it falls on fields and turns into pearls when it falls into oysters during the period of the svāti star. So the same water provides different benefits according to the things it comes into contact with. Same is the case with knowledge. If the samskarās are divine, one will get the benefit of the divine knowledge. Now from where does one gain divine samskāras?

There is no question of gaining divine samskāras in the materialistic world, where one can gain samskāras only of attachment, hatred, lust, anger and greed. Therefore meditation and worship should be practiced.

Meditation and worship are good compared to materialism, as it makes the intellect noble but higher than this is satsang.

No wonder one may reduce his body to skeleton through severe austerities and practice of meditation night and day but desire won’t be eradicated without reflecting on the enlightening knowledge.

Meditation is no doubt good. One may practice it day and night, but desire will make the mind wander. Even after attaining concentration of the mind, there are chances that one may get entangled in the celestial worlds and in the pleasures of heaven. Hence satsang is necessary, which awakens the divine samskaras of knowledge. Therefore is said:

‘In one scale of the balance my friend, put together all the joys of heaven and the bliss of liberation, but they will not outweigh the joy derived from moment’s communion with the saints.’

The scripture further says:
‘…be sure that their goal has been attained through association with the saints; there is o other means in the world or in the Vedas.’

Salutation Denotes Humility

‘One should constantly examine one’s conduct.’

Swami Akhandananda Saraswati used to make obeisance to renowned and perfected saints of India like Shri Uria Baba, Shri Shashtrananda, Shri Hari Baba, Shri anandmayi Ma etc.

At the time he took the life of an anchorite, he was told, ‘One should not make obeisance to all and sundry.’ This raised a doubt in Shri Akhandananda Saraswati’s mind. He expressed his doubt to Shri Uria Baba, Shri Uria Baba explained to him, “When one is seeking spiritual instructions or Mantra-Diksha, one should be careful to approach only a Brahmajnani (One reveling in Brahman) but obeisance one should make to all. And the obeisance should be made to the divine within, not to outer covering in the form of human body. Obeisance is a mark of humility; it is a grand virtue. You should without any second thought, continue to make obeisance to the saints and great souls you have been making obeisance to earlier.”

Shri Akhandananda Saraswati accepted this advice given by Shri Uria Baba and thereafter he had no hesitation in making obeisance to anybody.

‘The vital airs of a young man mount upwards to leave his body when an elder approaches; but by rising to meet him and saluting he recovers them. He who habitually aged obtains an increase of four things, viz. long life, knowledge, fame, and strength.’

Therefore, our deeds and conduct should be such that invoke blessings from the elders’ hearts. None of our actions should be such as to hurt them. In this lies our supreme good. If one is benefited even by making obeisance to an idol, then why should the ego pose a hurdle in making obeisance to the living gods on earth? Sant Tulsidasji too supports this fact:

‘Realizing the whole world to be pervaded by Sita and Rama,

I make obeisance to it with folded hands.’

‘That head is not worth its name, which bows at every door.

That door is not worth its name, at which the good do never bow.’

You are verily in possession of the key to potence. Once you make your mind strong, you are full of strength. There is no goal which cannot be attained by courage, willpower and vigorous efforts. Obstacles are things to be trampled upon. Love and bliss are things that should be allowed to overflow. O man! You are yourself Love, Bliss and Happiness! Still you are wandering in search of love, bliss and happiness and making yourself miserable? Wait… stop it. Peep into yourself and se how sweet you are… how pious you are… how lovely you are!

One Must Experience the Fruits of One’s Actions

The celestial sage Narada said to Sanka: “O Lord, a doubt has occurred in my mind. You stated that those who perform meritorious deeds enjoy their fruits even in the course of billions of kalpas. You also said that in the Prakrit laya (the final dissolution into the Prakrit) all the worlds are destroyed and that the only one who survives is Lord Vishnu. Do not the experiences of the fruits of merits and sins come to an end till the dissolution of the creation? This doubt has arisen in my mind. You are able to dispel this doubt.”

Sanaka said, “O man of great wisdom, Lord Narayana is infinite and imperishable. He is eternal and the Supreme Consciousness. He is the purest and without attributes. He is permanent and free from delusion caused by Maya. Although in reality he is without attributes, he is the greatest bliss and appears like one having attributes. He appears to be differentiated manifesting in the forms of Braham, Vishnu, Shiva, etc. he does all actions in the Universe through His Maya. Being Brahma, he cerates the Universe, being Vishnu, He sustains it, and in the end being Rudra, he swallows everything. At the end of the Pralaya (disssolution), from the bed of Shesha, Lord Janardana gets up in the form of Brahma and creates everything in the whole universe consisting of the mobile and immobile beings as before. O illustrious Brahmana, in the new Kalpa, Brahma reinstates all mobile and immobile beings back to their former states in the new creation. Hence, O excellent one, the fruits of all action, meritorious or sinful must be experienced. The fruit of an action is inevitable and must be experienced. Even in the course of billions of Kalpas, no action gets nullified without being experienced by the doer. One is bound to experience the fruits of one’s good and evil actions.

Pujya Bapuji says:

Irrespective of whether anybody looks or not, there is One who is an eternal witness to al doings of all beings at all times. He has all the accounts of our sinful and virtuous deeds. One may escape the punishment given by the government of this would but nobody has ever escaped nor shall anyone ever escape the government of God. No kind of influence, recommendation or bribery works there. There is no where to escape. Man is free to act but not in experiencing the fruits of his actions. Therefore, we should engage ourselves in god and righteous actions while steering clear of evil ones.

The actions which give peace and happiness to oneself and to others and which sooner or later lead one to God-realization, are good and righteous actions; while those which provide momentary and transitory pleasures and in the long run take oneself and others away from God leading to misery and hell, are evil actions.

One’s evil and good actions chase him for many lives. One has to experience the effects of the action done in past lives.

‘Hard to understand is the nature (path) of karma.’

One is bond to experience the fruits of his actions, be it in this life or in the second or third, or even after a thousand lives. How blessed it is to lead a virtuous and pious life for a few years rather than living in hell for thousands of years!

Human life is like a junction from where all roads begin. You can awaken your divinity through good deeds and attain heaven, or engage in such action as would make you a demigod (yaksha, gandharva or kinnara), it is up to you. You are also free to attain knowledge of Brahman through the practice of japa, meditation worship, the company of saints etc. and attain liberation, and then you will no longer be bound by the fruits of actions.

The Genesis of Creation

While deliberating upon how this Creation came into existence, great men have discovered three theories.

The first is ārambhavāda, i.e. the theory of origination, according to which the world was created by pure consciousness (God). Just as a potter makes a pot, a businessman builds a factory and starts it, similarly God has brought this world into existence. A pot is separated from its mentor, the potter, a factory is separated from its creator, the owner. This means that God is separated from his creation, the world; but one can see that the āconsciousness of God permeates the world. So how can God and the world be separate?

The second is the theory of parināmavāda – the doctrine of real transformation i.e. God himself become the world. For example, milk once converted into curd cannot be reconverted into milk. In the same way, if God Himself has become the world, how can His divinity be immutable when the world is continuously in a state of flux?
In their quest, the Self-realized great men, the Masters of Vedanta, arrived at the conclusion that this creation is a vivarta, an apparent transformation of God. This is called vivartavāda, i.e the doctrine of apparent transformation. That is, the special appearances of a substance (the Reality) in various new forms without having under gone any real change. For instance, your Real Self remains the same while at night dreams appear in it – a train, the railway tracks, the rotating wheels, etc.


You consciousness and you create the insentient wheels, train, flourishing fields, and a scenario of the railway station which depicts hawkers shouting on the platform, the ticket – checker, and passengers. You reach Haridwar, take a dip in the Ganges saying ‘Gange Har’ – and then you thank of your watch and money which are in your pocket. The thoughts of the and money internal while the watch and money are external. The feeling that you will earn merits is internal while you are taking a dip outside. So, there is inside and outside even in dream. In the apparent transformation of your Real Self there are both inside and outside, sentient and insentient, but the Real Self remains the same.

Similarly, this world is an apparent transformation of the Supreme Brahman, the Supreme Soul. Though everything, inside and outside, heaven and hell, strangers and non-strangers, are apparent in it, the Truth remains changeless! In the depths of the ocean there is calm water while there are several muddy waves, bubbles, whirlpools and sea shores of different forms and hues on the surface. The water in the depths of the sea remains the same, while the waves visible on the surface are just an apparent transformation of the water. Just keep floating on it, so does this universe undulate in the changeless Supreme Brahman, the Supreme Self. Thus this theory of apparent transformation propounded by Vedanta Philosophy is most acceptable and incontrovertible.

Many men Many Minds

Jives experience misery due to ignorance about their Self. Just as there is no forest in the sky nor heat in the lunar realm so also is there no body or senses in the Atman. All the jives are Atman. Hidden in a seed is the existence of a tree and vice versa. Similarly, the jiva exists in God and vice-versa. However, the jiva is miserable for want of this knowledge. The chitta or mind-stuff exists in the atman and the atman exists in the mind-stuff, just as a seed is hidden n tree and tree in a seed. Just as it is impossible to squeeze oil out of sand; for the son of a barren woman to beget a child or to press the sky under the armpit, so also is it impossible for anybody to become free from all bondages without self-knowledge. Once one attains knowledge of and gets established in the self, he remains blissful in his self, irrespective of whether he is engaged in activity or remains absorbed in Samadhi, whether he delivers precepts or remains silent. He may then rule as a king while being reposed in his Self at the same time.

Suppose there are ten people sleeping in a hall. Everyone sees a different dream, and believes it to be true accordingly. Similarly, in the waking state everyone takes his own perception to be true.

Some people went for a walk in a forest. They heard a partridge singing something. One of them, a vegetable vendor, was asked, “What is the partridge saying?” he said, Dhadadhad… Dhadadhad…Dhadadhad.” (As he used to heart incessant noise in the market)

The wrestler said, “No, it is saying, ‘Dand-baithak, Dand-baithak (a type of physical exercise) ‘.

The third one, who was a devotee, said, “It is saying, ‘Sita-Ram, Sita-Ram, Sita-Ram.”’.

The fourth one, who was philosopher, said, “No, it is saying, ‘All in one, one is All. You and only You, You and only You”.

Each saw according to his own imagination. Similarly, the jives wander in this world according to their own imagination s. if only these imaginations were to be diverted to their sources, the supreme Soul, to attain repose in the same, or if one realizes that they are just imaginations (mental projections) and becomes a witness to them, it would lead one to beatitude, his ultimate good.

Problems are Means to Development

If one has a higher philosophical outlook in life, one can march forward trampling all kinds of problems. There is no problem or trouble in the world which cannot be utilized as a means to your development. Be certain that every problem and trouble coming your way is a means to your development. One who does not come across any problem or trouble in his life can never make progress. But if you become fearful, you will take wrong decisions and the problems will get the better of you. Find solutions to the problems, make right use of them and march forward. If you get success and happiness, share it with others and have the joy of benevolence; save yourself form attachment and dependence. Problems outwardly look like poison, but they contain the nectar of development within. There has been no saint or renowned person who has not had problems in his life, who has not faced opposition.

One finds a host of problems in the life of Lord Rama as well as in that of Lord Krishna. Even before Lord Krishna was born, the prophecy of his birth caused his parents imprisonment. Immediately after being born, he was taken to somebody else’s house. What a big problem! On the sixth day, Putana came with poison on her breasts. This was followed by the demons Shakatasur, Dhenukasur, Aghasur, Bakasur etc. who were coming to kill him. Struggling against these problems head on, by the time he reached seventeen years of age, Lord Krishna had become very strong. Lord Raman had to face many other problems as well. One shouldn’t become worried in the face of problems, nor should one flee from them. Worse still is to feel miserable and curse oneself. Problems and troubles come to rid us of attachment and carelessness.

If you have met with failure on account of your carelessness, get rid of that carelessness. If you fall ill because of your weakness for certain foods or because of taking unwholesome food, it is suggestive of our carelessness in the matter of food. You generally fall ill out of the weakness for taste, you overeat or eat late in the night or eat foods unsuitable to your constitution. Similarly, you meet with failure in other matters when you undertake a task without giving due consideration to your objective, your capabilities, and your strength. One should take one’s aptitude, one’s abilities and one’s means into account before fixing one’s goal, then undertake it with a firm determination to accomplish the task.

Days that bestow imperishable fruits
According to the Skanda Purana, the New-moon day of the month of Magha (26th January 2009) is the first day of Dvapar Yuga while according to the Bhavishya Purana, the full moon day of the month of Magha (9th February 2009) is the first day of Kaliyuga. These are called Yugadi Tithis. Charity, homa, japa and meditation practiced on these days, bestow imperishable fruits. Hence, avail yourselves of their benefits.

India: What can it teach us?

If I were to look over the whole world to find out country most richly endowed with all the wealth, power, and beauty that nature can bestow – in some parts a very paradise on earth-I should point to India. If I were asked under what sky the human mind has most fully developed some of its choicest gifts, has most deeply pondered on the greatest problems of life, and has found solutions of some of them which well deserve the attention even of those who have studied Plato and Kant – I should point to India. And if I were to ask myself from what literature we, here in Europe, we who have been nurtured almost exclusively on the thoughts of Greeks and Romans, and of one Semitic race, the Jewish, may draw that corrective which is most wanted in order to make our inner life more perfect, more comprehension, more universal, in fact more truly human, a life, not for this life only, but transfigured and eternal life – a again I should point to India.


I know you will be surprised to here me say this. I know that more particularly those who have spent may years of active life in Calcutta, or Bombay, or Madras, will be horror-struck at the idea that the humanity they meet with there, whether in the bazaars or in the courts of justice, or in so-called native society, should be able to teach us any lessons.

You will find yourselves every where in India between an immense past and an immense future, with opportunities such as the old world could but seldom, if ever, offer you. Take any of the burning questions of the day-popular education, higher education, parliamentary representation, codification of laws, finance, emigration, poor law; and whether you have anything to observe and to learn, India will supply you with a laboratory such as exists nowhere else.

In the study of the history of the human mind, in the study of ourselves, of our true selves, India occupies a place second to no other country. Whatever sphere of the human mind you may select for you r special study, whether it be language, whether it be laws or customs primitive art or primitive science, everywhere, you have to go to India, whether you like it or not, because some of the most valuable and most instructive materials inn the history of man are treasured up in India, and in India only.

249. To be free from worries is the best medicine for a healthy life.
250. Happiness always comes wearing the crown of sorrow. If you want happiness, you must be prepared to welcome sorrow as well.
251. I (the True Self) witness all; none does witness me.
252. Only one in a million can remain in perfect equanimity while engaged in worldly affairs.
253. If you have to renounce the body for the sake of Truth, do it. Attachment to the body is the last obstacle that needs to be overcome.

The Method of Manifesting God

Eminent western thinkers and philosophers of the intellectual class have admitted the rationality of the non-dualism of Indian philosophy that there is one reality, the Supreme Self abiding in the hearts of many persons and objects having different names and forms but…

But what is the method by which Indians compel the Omnipotent One, the Supreme Lord of the Universe, the Supreme Being to become a small child, dance for the sake of a bowl of buttermilk, cry for a lost wife, for a dying brother, laugh, lay, cry, sing, dance and tend the cows? How is it that they are able to get the Supreme Brahman become a child, a friend, a charioteer? The Supreme Being driving Arjuna’s chariot! He appears in King Kams’s cell in His divine four-armed form but Vasudeva and Devaki say, ‘Lord! You had promised to come as a child. How can we fondle you in this form? How shall we get the joy of loving you like a son?’ he immediately responds by becoming a crying newborn baby. What is this technique that the Indians have? This is an enigma for western philosophers.


There philosophy, their scriptures, Upanishads and Vedas etc. are all ok; it is intelligible to us,’ they say, ‘but what do they have that makes God incarnate, dance with them, cat with them and tend cows with them? What technique is this? Yes Indians! What technique is this?’

After ruling over the kingdom of Ayodhya for long time, Lord Rama decides to go back to His own able. He invites all the people of Ayodhya thereto. All who wished to accompany him entered the waters of Saryu River. Thousands, hundreds of thousands of people of Ayodhya center the Saryu and athrough it reach Saket, Lord Rama’s abode. What technique could that be? Foreign thinkers are at a loss to know.

Lord Krishna is two-armed but becomes four-armed at will and He shows His
Cosmic Form to Arjuna. He dance for the sake of a bowl of buttermilk. He liberates demons and other nasty beings by killing them. When Putana comes with poison on he breasts, he suckles the poisoned breasts, he suckles the poisoned breasts of Puntana, kills and sends her to His own abode. He is Supreme Brahman, the substratum of the Creation, the Ex8istence-Knowledge-Bliss Absolute; yet He becomes a child. He, the Lord of the Universe, is prepared to flee from battle for conferring glory on somebody. He renders service to and shows hospitality for saints coming to yajna. He washes their feet and picks up the defiled leaf-plates after they have taken food. What is the power these saints have? What is that method possessed by Indians that makes (the formless) God assume a form? He talks with them; he touches them; He speaks, cats walks and does and all things like them! They make Him their disciple as well! Sandipani was not a brilliant student but he had realized the truth of ‘Guru’s form is the object of meditation…”and therefore would listen attentively to the Guru with gaze fixed on His countenance and mind fixed on Guru-tattva i. e. the essence or real he said to Sandipani, ‘My son! You have been mediocre so far as worldly learning is concerned but you had a deep yearning for Ultimate Knowledge. The Lord is going to incarnate as Krishna; I bless you that Lord Krishna would become your disciple.”

So, he made his disciple the Lord’s Guru i.e. he himself become Lord’s Guru’s Guru… what technique is this?

I was asked in the ‘Parliament of the World’s Religions’, “Why does God incarnate Himself only in India?”
I posed a counter question, “Why is there greenery where it rains and rain where there is greenery?”

They said, “It is the law of nature.” I said, “Similarly, Lord Shiva’s abode, the mount Kailash emerged first of all from the vast expanse of water. Lord Shiva’s blessed Matsyendranathji and other saints with self-knowledge and then entrusted them with the task of disseminating the same among the masses. So there is incarnation of God where there are devotees and vice versa. There is greenery where there is rain and there is rain where there is greenery.”

There is no technique, no method. The Lord incarnated Himself on this land in succession of Lord Narayana and the Rishis. Upāsanā and spiritual practices of this land aim at lessening attachment to the mortal body and developing devotional feelings and love. The higher feelings and love captivate even animals and birds what to speak of human beings. Such feelings make the stones melt and manifest god from the stone idol. So devotees’ feelings and love melt the heart of Supreme Lord, the Governor of the Universe and He is prepared to become a small child as a part of His divine play. There is no other technique, or method. Hindu dharma is unique in that its mantras and system of worship have great specialties hidden in them. There are many kinds of yoga – laya yoga, kundalini yoga, tanka vidya, spiritual science, karma-vidya, bhagavad vidya….the list seems to be unending. Unbounded is the glory of Hindu Dharma! Sādhanā practiced according to the system of Hindu Dharma develops the divine powers hidden in man. Only ten millionth of the total powers have been developed till now. Einstein had taken recourse to self-restraint and meditation according to the Indian system.

That Lord is all-pervading. He can become manifest for the sake of His loving devotee, whenever he wants wherever he wants in whatever way he wants, to enchant the world with the sense of goodness and propriety. Don’t think that the Lord incarnated Himself only as Lord Rama and Lord Krishna. There are a number of minor manifestations of God. The Lord’s Avatāras can be – Nitya, Naimittika, Preranā, Āvesha, or Pravesha. When the evil Duhshasana wanted to disrobe draupadi, she felt greatly distressed and cried out to the Lord, “Dwārikādhish (the king of Dwarika)!” When she said ‘Dwarikā’ the Lord was in Dwarika, but when she finished the call by saying ‘…dhish’, the Lord had already got Pravesha (manifestation) into her sari. Duhshasana, who possessed strength equivalent to a number of elephants combined, was tired pulling the sari but there was no end to it in sight. He threw up his hands in despair saying, ‘Is this a woman or an endless sari?’ no, it is the Lord manifested in the form of the sari. Similarly, when Prahlad was tormented, the Lord incarnated Himself as Lord Narsingh to unleash His fury (Āvesh). Lord Shiva’s incarnation to protect Markandeya, too is His Āuesha Avatāra. If you do good, you get inspiration (Preranā) from within and if you plan to do evil, the inner voice admonishes you; it is the Prerana Avatāra of God. In Indian culture, rishis have devised paths of sādhanā in addition to the study of the Gita and assimilating its teachings in life, japa of Lord’s name powered with seed-mantra that may not be intelligible to scholars but it works wonders. The Bhial woman, shabari has intense yearning for Lord Raman and she becomes successful in making the Lord eat defiled plums (first bitten by her). Sati anasuya transforms the Trinity – Brahma, Vishnu and Shiva into milk-suckling babies by the power of her chastity and loyalty to her husband. Mirabai knows no technique or method but her love and devotion makes the Lord appear before her in human form. Taj, who used to take pride in being called a Hindu though being a Turk, would make Lord Krishna. Manifest Himself before her. Rahim Khankhana would be go engrossed in devotion that he would behold Lord Krishna in the form of a child and then as Murlidhar as well. Ravidasji knew no technique or method but the water in which he dipped the leather had tremendous divine power. Once Gorakhanathji came to him and asked for water to drink. Ravidasji gave him the leather-water. Gorakhnathji was in a predicament. He had seen leather being dipped in that impure water but at the same time, it was given by a saint like Ravidasji. He neither drank the water nor threw it away. Finally, he came to saint Kabirji and told him what had happened. Kabirji’s daughter Kamali was sitting there. She drank the water which awakened the divine powers in her. Later, she was married and went away to her in-laws’ place in Multan. She witnessed many miracles in her life. Gorakhnathji was highly impressed by her powers. He came to Ravidasji again hoping to get that water. Ravidasji said, “The water has gone to Multan.” So, there is no big technique or method behind this. You cannot remain without loving but when you love transient things, it leads to attachment and when you love the eternal God, that love becomes God Himself. Wherever there is the sense of ‘ownness’, there is love. A dog may be wetting many a shoe but it doesn’t bother you at all. But when it comes near your shoes intending to do the same, you chase it away. Whatever belongs to us is dear to us. Similarly, Indians say, ‘the Lord is mine own; the Lord is a lover of cows; the Lord is infallible; the lOrd has the whole universe within Him; he is my mother; he is my father…’ This love and devotion and strong belief make the formless God assume form and then He dances and plays with them; laughs and weeps with them. The Lord says, ‘I am subservient to my devotees’ and He proves it with His conduct. Devotees have the same power over the Lord as the child has over his parents, grandparents and neighbours.

‘Love is not grown in green plantation,
Nor can it in the market-place be bought.
Whether you are a sovereign ruler or a subject,
Remember this, that only he who gives his head, can by it.’

Why do we prostrate ourselves before the Lord? To destroy our ego. Otherwise, what use does god have for our throwing ourselves prostrate before Him? As our ego slowly gets effactd, as we begin to realize the importance of God and open ourselves to God’s mercy and compassion, God’s real nature, Love and shelter become available to us. The more peaceful and reposed one’s heart is, the more one considers the Lord as one’s own, the more intense is the bhāva and love in the heart. On the strength of this bhāva and love, the Supreme Brahman yields to devotees’ feelings and dances to the devotees’ tunes. There is no other technique or method.

The Significance and Glory of the Month of Magh

Describing the significance and glory of the month of Mahg it is said that Lord Sri Hari is not pleased so much by observance of pious vows, charities and tapasyā as He is just by taking a bath in the Brahmamuhurta (the period of two and a half hours before sunrise) in the month of Magh. Therefore everybody should take bath in the Brahmamuhurta in the month of Magh so as to get delivered of sins and to be blessed with love for the Lord. The bathing for the month of Magh starts from the Purnima of the month of Pausha.

The peculiar quality of the month of Magh is that in this month, all the water is equivalent to the water of Ganga. Every day of this month is a festival. If because of weakness one is unable to take a vow of taking bath in the Brahmamuhurta in the whole of the month of Magh, the scriptures allow that such a vow should be taken for three days or at least for one day. Bath, charity, fasting and worship in this month is highly rewarding.


The Ekadshi of Magh (falling on 21st January) is known as ‘Shatatila Ekadashi’. Donating black sesame seeds and black cow on this day is considered to be of great religious merit. Taking a bath with water mixed with sesame seeds, smearing sesame unguent, fire sacrifice with sesame seeds as oblation, drinking water mixed with sesame seeds, eating sesame seeds and donating sesame seeds – these six things are destroyers of sin.

The Amavasya of Magh (no Moon day falling on 26th of January) is known as ‘Mauni Amavasya’. Keeping silent or conduction oneself like a sage on this pious day along with taking bath and giving charities is full of great religious merit. If, as is happening this year, the ‘Mauni Amavasya’ falls on Monday, it is full of so much religious merit as is difficult to attain even for gods because all the holy places on the earth and in the heavens – afford particularly great religious merit for japa, meditation and worship on a Monday Amavasya.

Amavasya on Monday, seventh lunar day on Sunday, fourth lunar day on Tuesday, eighth lunar day Wednesday – these four days are equivalent to solar eclipse. Taking bath, giving charities and performing Shraddha on these days affords inexhaustible religious merit.

The fifth lunar day of bright fortnight of Magh (Vasant Panchami) is believed to be the manifestation-day of Ma Saraswati. One should worship Ma Saraswati in the morning on this day (31st January). Ma Saraswati is believed to reside in the books and pens as welll. Therefore, these articles too are worshipped on this day.


The seventh lunar day of bright fortnight of Magh (2nd February) is known as ‘Achala Saptami’. One should take only one meal on the sixth lunar day and should take bath before sunrise on the seventh. This destroys sins and affords handsomeness, happiness, good fortune and good spiritual state.

That way, each day of Magh is pious; yet the Magh Purnima (9th February) is highly significant. Worship of the Lord, Shrāddha and charities performed on this day after ablutions is of great religious merit. One performing puja of Lord Shiva prescribed manner attains religious merit equal to that from performing an ashwamedha yajna and finds a place in Lord Vishnu’s abode.

Giving away of sesame seeds, cotton clothes, blankets, jewels, turbans, and shoes etc. as per one’s capacity on the Magh Purnima affords one happiness and a place in the heavens. According to Matsya Purana, one who donates Brahma-Vaivarta Purana on this day attains to the abode of Lord Brahma.


Vedanta does not say, ‘Know yourself.’ Everyone knows oneself. Someone knows oneself to be poor and tries to be rich. Another one knows oneself to be sick and wants to be healthy. Someone knows oneself to be short and exercises to grow taller. Someone knows oneself t be dark complexioned and tries various remedies to become fair.

No, Vedanta does not say that. Vedanta says: ‘Know yourself to be God.’ The root cause of misfortune in life is not general ignorance, but ignorance about the all important fact of one being God oneself. There is not much of gain or loss from the knowledge or ignorance of the body or the worldly affairs; but there is enormous loss from the ignorance of one’s inherent Divinity, and its knowledge is equally rewarding.

The Significance and Glory of the Month of Magh

Describing the significance and glory of the month of Mahg it is said that Lord Sri Hari is not pleased so much by observance of pious vows, charities and tapasyā as He is just by taking a bath in the Brahmamuhurta (the period of two and a half hours before sunrise) in the month of Magh. Therefore everybody should take bath in the Brahmamuhurta in the month of Magh so as to get delivered of sins and to be blessed with love for the Lord. The bathing for the month of Magh starts from the Purnima of the month of Pausha.

The peculiar quality of the month of Magh is that in this month, all the water is equivalent to the water of Ganga. Every day of this month is a festival. If because of weakness one is unable to take a vow of taking bath in the Brahmamuhurta in the whole of the month of Magh, the scriptures allow that such a vow should be taken for three days or at least for one day. Bath, charity, fasting and worship in this month is highly rewarding.


The Ekadshi of Magh (falling on 21st January) is known as ‘Shatatila Ekadashi’. Donating black sesame seeds and black cow on this day is considered to be of great religious merit. Taking a bath with water mixed with sesame seeds, smearing sesame unguent, fire sacrifice with sesame seeds as oblation, drinking water mixed with sesame seeds, eating sesame seeds and donating sesame seeds – these six things are destroyers of sin.

The Amavasya of Magh (no Moon day falling on 26th of January) is known as ‘Mauni Amavasya’. Keeping silent or conduction oneself like a sage on this pious day along with taking bath and giving charities is full of great religious merit. If, as is happening this year, the ‘Mauni Amavasya’ falls on Monday, it is full of so much religious merit as is difficult to attain even for gods because all the holy places on the earth and in the heavens – afford particularly great religious merit for japa, meditation and worship on a Monday Amavasya.

Amavasya on Monday, seventh lunar day on Sunday, fourth lunar day on Tuesday, eighth lunar day Wednesday – these four days are equivalent to solar eclipse. Taking bath, giving charities and performing Shraddha on these days affords inexhaustible religious merit.

The fifth lunar day of bright fortnight of Magh (Vasant Panchami) is believed to be the manifestation-day of Ma Saraswati. One should worship Ma Saraswati in the morning on this day (31st January). Ma Saraswati is believed to reside in the books and pens as welll. Therefore, these articles too are worshipped on this day.


The seventh lunar day of bright fortnight of Magh (2nd February) is known as ‘Achala Saptami’. One should take only one meal on the sixth lunar day and should take bath before sunrise on the seventh. This destroys sins and affords handsomeness, happiness, good fortune and good spiritual state.

That way, each day of Magh is pious; yet the Magh Purnima (9th February) is highly significant. Worship of the Lord, Shrāddha and charities performed on this day after ablutions is of great religious merit. One performing puja of Lord Shiva prescribed manner attains religious merit equal to that from performing an ashwamedha yajna and finds a place in Lord Vishnu’s abode.

Giving away of sesame seeds, cotton clothes, blankets, jewels, turbans, and shoes etc. as per one’s capacity on the Magh Purnima affords one happiness and a place in the heavens. According to Matsya Purana, one who donates Brahma-Vaivarta Purana on this day attains to the abode of Lord Brahma.


Vedanta does not say, ‘Know yourself.’ Everyone knows oneself. Someone knows oneself to be poor and tries to be rich. Another one knows oneself to be sick and wants to be healthy. Someone knows oneself to be short and exercises to grow taller. Someone knows oneself t be dark complexioned and tries various remedies to become fair.

No, Vedanta does not say that. Vedanta says: ‘Know yourself to be God.’ The root cause of misfortune in life is not general ignorance, but ignorance about the all important fact of one being God oneself. There is not much of gain or loss from the knowledge or ignorance of the body or the worldly affairs; but there is enormous loss from the ignorance of one’s inherent Divinity, and its knowledge is equally rewarding.

With Love You can Overpower the Lord What to Speak of Man?

Abdul Rahim Khan-khana was one of the nine gems of Akbar’s court. In a sway, he was the king of his kingdom. He was very kind-hearted, which is the literal maning of ‘Rahim’. Though being a Muslim, he believed in Lord Krishna as his presiding Deity.

This incident relates to the year 1593 AD. Akbar sent him to southern India for expansion of the empire. He fought a battle with a king there. That king was defeated in battle. The defeated king sent a message to Rahim, ‘Let us be friends. Accept my invitation to have dinner with me at my home.’

One whose heart is full of love and devotion doesn’t like to increase power by embellishing his ego. Rahim’s heart was full of devotion for Lord Krishna. Therefore, he accepted the invitation seeking to foster mutual love and respect. He left for the king’s place to dine accompanied by his bodyguard. At the gate of the castle there was a boy standing. He said, “Stop! Where are you going?”

“To dine at the king’s palace.”
“Don’t go there; go back.”
“Boy! You want me to go back? You are of an immature mind. I have given a word to my friend.”
“Even then don’t go.”
“How dare you talk in this manner? And why should I take advice from a small boy I don’t know. I don’t accept all the advice given to me even by my ministers.” The boy was bent on doing all in his power in order to dissuade Rahim from going, which greatly surprised him. He said, “Why are you so insistent that I should not go to dine at the king’s place? The king has extended a hand of friendship and I should take it as such.”

“Be that as it may, I tell you not to go to dine there. The king has added poison to the food to be served to you.”
“What?”
“Yes.”

“I have given a word. Shall I swallow my words believing the talks of a child?” “Even if you have to go back on your promise, don’t to dine. Why do you invite your death?”
Rahim replied,

“Without respect, even if somebody offers me divine nectar, I do not like it. On the contrary, if one gives me even poison with love and respect, I will prefer to take it and die. The king has extended a band of friendship. Let him give me poison if he wants to, I will go.”

“What do you mean by ‘I will go? I have told you not to go.”

“What do you mean by ‘I will go’? I have told you not to go.”

“O boy! How can you order me so authoritatively? I will not obey your command.”

“Why not? You will have to obey what I say.”

“A small stranger child insisting Rahim should obey him! Well, tell me why I should do that? Are you my Beloved Lord Krishna that I should go back on my promise and agree to your advice?”

“And if I am your Lord Krishna…?”
“I will agree to what you say.”
“I am Krishna. Do as I tell you.”
“I do not believe it. Show men your real from.”

The boy who had been doing all in his power to prevent Rahim from going, appeared in Lord Krishna’s real form. Beholding that divine form, Rahim alighted from the horse and threw himself at the Lord’s feet. Lord Krishna disappeared instantly.

How mush love and care the Lord has for His devotees! Why should He bother for an ordinary mortal? But no! He stubbornly prevented Rahim from attending the dinner.

Rahim immediately attacked the king and in a short time took him as prisoner. Rahm said, “You! You wanted to poison me in the guise of friendship?
The king was flabbergasted.
Rahim said, “You talked of friendship so I will not give you capital punishment but why did you play this game of double cross with me?”

The king said, “Sir, I am guilty; but how did you come to know? I had got the food prepared by me trusted cook and I had managed things in such a way that even he didn’t know that the food had been poisoned. Who told you then?”

“That I may not tell you.”
“Please! You may punish me with death penalty, but please reveal this to me.”

Rahim said, “The Supreme Brahman, the Supreme Lord of the Universe, the indweller of all hearts, I worship Him in the form of Lord Krishna. I bow to Him every morning. He guides me from within but I didn’t listen. So, he came in the form of a boy. Even then, I disbelieved Him. Then he appeared in the form of Lord Krishna and advised me and I had to agree.”

“Rahim! You have ingested the ingested the secret of devotional service to Lord Krishna. Now onwards, whether you award death penalty or spare my life, I surrender my life to Lord Krishna.”

“If you life is dedicated to Lord Krishna, my life is for you and yours for me.” With this Rahim embraced the kind the from that day onwards, they became true friends.

Rahim was a great poet devotee of very high order. He wrote meaningful couplets on devotion to the Lord and on ethics which are popular with the common people even today. Rahim says:

‘Rahim says why don’t you love and then see the results?

With love you can have power over the Lord, what to speak of men.

Rahim asks, why lament for anybody and why be glad for anything?

Those who have departed will never come back and those who are here are bound to depart.’

There is no reason either to grieve or to rejoice in this world.

‘Once my eyes have grasped the image of my beloved, there is no room for anybody else.

If the inn is full, the travelers will turn away from the door itself.’

Even the government of this temporal world takes due care of its staff members, then wouldn’t the Divine Government of the World above, the Supreme caretaker Lord take upon Himself the responsibility of supplying the needs of a spiritual aspirant?

A propitious endeavour, carried out on the day of a religious festival, is comparatively more fruitful.

Search in Your Own Home

Sufis relate a parable. A farmer was going to his farms for keeping a watch early in the morning. He found a bundle lying on the way. He opened it and found that it contained what he thought pebbles and stone. He picked up the bundle and took it to his farm. There was river flowing by the side of the farm. He started hurling the ‘pebbles’ in the river with a catapult. A jeweler came to bathe in the river. He picked up a ‘pebble’ while bathing. He was surprised no end for it was a diamond. He went to the man who was throwing diamonds taking them to be stones. Only one jewel was left with him. ‘

The jeweler said, “Stupid! What are you doing? You are catapulting diamonds into the river!”

The fellow asked, “What is a diamond?”

“Give it to me; I will give you fifty rupees for it.”

The man became suspicious. He said, “Fifty rupees? It should be worth more.”

“Ok, I will give a hundred rupees.”
“I will get it priced in the market.”
“Ok, take two hundred rupees.”

Finally, the jeweller took the diamond for took the diamond for Rs. 1100. The man took the money and gave the diamond. But there was no end to his sorrow and lamentation. He started wailing, ‘Alas! I have thrown away diamonds mistaking them for stones and so many of them! How foolish I am!’

We are more foolish than that farmer. We are Atman, in substance one and the same as the Supreme Lord, the Existence knowledge-Bliss Absolute. We are equals of Lord Brahma, Lord Vishnu and Lord Shiva, superior to the state of 330 million gods. But we are living like animals. Fathering tom, Dick and Harry! Then we spend our entire lives on bringing them up till death deprives us of all we have accumulated as ‘mine’.

There isn’t even an iota of difference between you and Lord Shiva, Lord Brahama, Lord Krishan, Shri Ramakrishna Paramhans, Sain Lilashahji or sant Asaram Bapu.

‘I am the Atman, O Arjuna, seated in the hearts of all beings!’ (The Gita: 10.20)

but we are begging from Lord Krishna, Lord Rama, the Mother and sundry gods to be merciful to us!

‘A man’s ignorance is beyond description in words. He is God Himself, but unfortunately he considers himself, but unfortunately he considers himself to be a mere slave.

Search for Him, search for Him in you own home. That is, be introspective and know your Real Self. You will not find him outside.’

The bliss experienced by surrendering oneself at the sadguru’s feet is far superior to the happiness experienced in being the emperor of the three worlds.
Obedience to the Sadguru is an infallible weapon to annihilate the vicious ego, which is the greatest obstacle on the path of Self-realization.

They Alone Know their Spontaneous State

Once a Pundit went to Raman Maharishi and in the course of conversation, put a question to him. Raman Maharishi answered it. He put another question and Maharishi answered that too. To make an impression on people sitting there, he put yet another question. This angered Raman Maharishi. ‘What do you mean, Pundit?’ he picked up a staff. The Pundit ran out of fear and Maharishi chased him! People were surprised no end. Maharishi chased him for quire some distance and then came back. The very next moment he was calm and composed and blissful as before. How spontaneous is the life of saints! The renowned writher Paul Brunton was very intelligent. He wrote, ‘How spontaneous is Raman Maharishi! What an elevated state he has attained to! What spontaneity!’

‘What will the people say? What will they think about me?’ – They don’t bother. ‘Nanak speaks spontaneously with intuitive ease.’ There is neither attachment nor aversion in the hearts of those great souls. They lead a spontaneous life.

Once in Saharanpur, some Sanchalak (manager) acted carelessly and thereby caused some disorder in management of crowds. I admonished the Sanchalak and gave him mild punishment. The media showed wise sense and next day papers carried the news with comments like, ‘Bapuji took a Sanchalak to task. Bapuji’s impartiality and efficient handling ensures pin-drop silence in the satsang and prevents disorders. Bapuji is not only a saint, he is farsighted as well.’

Had the concerned writer or the reporters been evil minded, they could have said, ‘Raman Maharishi shouldn’t have loss this temper or so and so saint shouldn’t have done like this…’ in fact, only those can lose or keep from losing their temper, who have ego (which may keep cool or lose temper) in the first place. Self-reposed saints have no personal ego. They are natural and spontaneous in behavior. ‘Nanak speaks spontaneously.’

The Lord says in the Gita:
‘One should not abandon, O Arjuna, the duty to which one is born, though faulty.’

The enlightened one only appears to be engaged in faulty actions. He simply lets it go spontaneously. Hanumanji was being punished by Ravana’s men in Lanka. They were wrapping cloth on his tail (for burning). Hanumanji says, ‘Ok carry on; warp the cloth!’ then they soaked it with oil. Hanumanji said, ‘Fine, go on.’ And then he set fire to Lanka. Those with a Sāttvic mindset take it as Hanumanji’s acumen and fun-game but hose, who are Ravana’s devotees and Lord Rama’s detractors, will criticize Hanumanji.

So how is this world? It is the reflection of your mental outlook, you will find virtue; and if you have a demoniacal outlook, you will see vices all around. How a photograph looks depends a great deal on the angle from which the photo is taken.

All saints are not of the same temperament. Durvasaji was a perfected Self-realized sage. But he would castigate so severely even on small matters, that those at the receiving end would shake in their shoes and those witnessing the scene would have misgivings about Durvasaji. In fact, the common rules of do’s and don’ts are not applicable to enlightened saints.

Once, Durvasji was sitting in a forest. A man was going his way at quite some distance. The saint cried loudly out to his way at quite some distance. The saint cried loudly out to him, “Come here…”

The man came to him and reverently said, “Yes Your Holiness!”

“What Your Holiness! Where were you going?”

“To home.”

“From where are you coming?”

“I had gone to practice austerities in the forest. I worshipped the Mother and the Mother blessed me with Her Darshan. I am childless. Vaidyas had ruled out the possibility of my begetting a child. The Mother however has blessed me with a boon to beget a child.”

“The boon is cancelled; you will not beget a child.”

This is Durvasaji, a great God-realized saint. Now, people may think as to what kind of saint he is. But the discerning ones will see the benignity of this curse. Durvasaji didn’t act out of malice in calling him and canceling the boon he got after severe austerities. The saint might have thought, He came to this pious place and the saint’s glance was cast on him. He engaged in spiritual and devotional endeavors s well; yet he has a yearning to beget a child. He will get all the more entangled in the world and begetting a child he will have attachment thereto. It will bring him misery or land him into the quagmire of the world or hurt him both ways. The kind saint saved him from this train of misery and attachment.

‘(Devotion to the Lord) destroys highly ominous portents.’

Getting free of desire as a mode of sādhanā is far superior to fulfilling desires by getting the desired thing through tapasyā. Even after fulfillment of desire, one remains in the same state, spiritually, as before. Satsang is far superior to tapasyā. To impart this teaching to the world, God must have acted through a God-realized saint in this peculiar manner.

So let foolish men criticize Durvasaji or Raman Maharishi for acting in the way they did but this was their pure spontaneous nature at play

A saint was delivering satsang at Vrindavan. An unruly woman came there and said, “O you! You are enjoying life at others’ expense and you are delivering a sermon!”

She was talking all kinds of nonsense about the saint. A fellow saint said, “Your Holiness! She is speaking ill about you.”

“How do you say she is speaking for me? Is she mentioning my name? She is just speaking.”

The women heard the saint say this. She started berating the saint by name. People said, “Now she is castigating you by name.”

“There are so many men with this name in the world. Why should I take the rebukes as meant for me? She may be rubbishing anybody with this name.”

The woman was enraged all the more. She said pointing at him, “I am saying to you, you bald-headed scoundrel!”

People said, “Babaji! Now there is no doubt. She is pointing towards you.”

Babaji said, “She is addressing this body, not me. This is the outermost covering of mine. There are four more inside. She is in sight of only the physical body and is accusing that only, but I am not the physical body. The physical body will become a corpse one day, but I will live. She cannot reach me. Her reach is only up to the physical body. She is condemning, cussing and expressing anger against only this physical body, the outermost of the five coverings. I am beyond all the five coverings. She is not a tall saying anything to me.”

“I am cussing you so strongly and you are harping on ‘not to me’, ‘not to me’?

The woman was hurling invective and Babaji was laughing. Somebody may say,
What kind of a saint is this? He carries no respect at all! It all depends on one’s disposition and way of thinking. One having malice for the saint will say, ‘Is this a saint?” One with devotion towards the saint will say, ‘How great is our saint!’ now, whether the saint is great or petty, God alone knows but your mind is vacillating between positive and negative feelings. It is up to you whether you vacillate driven by somebody or by attachment and hatred or you open your eye of Knowledge, controlling the vacillations of mind, to know your Self-god.

Strange are the ways of saints! A Raman Maharishi may lose his temper occasionally; a Durvasaji may do so every now and then and then and there are others who never lose their temper. But all the three are Jivanmuktas, liberated while living. If somebody weighs enlightened saints in the balance of his beliefs saying they shouldn’t do this or that, he is doing so either out of malice or out of greed for money. One should get to the truth behind what he says.
One, who has experienced Self-Bliss, is not angry even if he looks to be so. He may look to be sad but he is not so. He may look to be displeased. With whom will you compare him? Only the enlightened ones know the unusual state of mind of the enlightened men. If one evaluates Raman Maharishi on the basis of his outward behaviour and finds fault with him, one must be under the influence of one’s demoniacal nature. If one shows wisdom in judging him, one does so under the influence of one’s godly nature. But the Mahapurusha has attained the Supreme State transcending all sentiments, Gunas, Time, Space and all five bodies, reposing in God. Your evaluation makes no difference to him. If you are under the influence of your godly nature, you will evaluate him with attachment. But they are not such as to be evaluated by these scales of yours.


‘He is neither pleased with eulogy nor enraged by dispraise. Nor is he agitated by (the fear of death), nor takes delight in life (due to his identification with the absolute Self).’ (The Ashtavakra Gita: 18.99)

A Jivanmukta, Janani is not pleased if people praise him and he doesn’t get angry if people criticize him. He is not afraid in the face of death for he knows that his true Self is eternal, that birth and death are mere fiction not reality. Neither he is desirous of living nor afraid of dying. He is always calm and composed.
If he, like Raman Maharishi, admonishes a disturbing element and chases him away it is his sweet will and if he, like the saint of vrindavan, silently listens to the invectives hurled by a petty woman, it is his sweet will. He can not be compared to anybody. He is just incomparable. So our aim should be to make the Experience of the Janai our own
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