Spiritual Journey

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BODHAYANTI
PARASPARAM
VOLUME --- 9
INSTITUTE OF SRI RAMCHANDRA

CONSCIOUSNESS
TH
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PUBLISHERS NOTE
The following work is a compilation of the

talks and articles of Revered Sri K.C.Narayana one
of the most ardent and illustrious disciples of the
great master. This is the ninth volume in the
continuing series of articles and talks of Sri K.C.
Narayana. The articles and talks in this volume have
been delivered over a period of the last two years
and show his continuous spiritual development and
dynamic approach towards the subject. Sri
K.C.Narayana has been helping the aspirants in the
path of Pranahuti Aided Meditation over the past
four decades.
He has been a source of inspiration to many

aspirants as he enabled them to develop spiritual
discipline and disciplined them himself.
Sri K.C. Narayana’s presentation of the

system has always been extremely practical with
high emphasis on the usage of the system of
Pranahuti Aided Meditation in daily life rather than
on the philosophical or the vedantic interpretations.
This quality of presentation is amply evident in all
the talks and articles in this publication. There are
quite a large number of practical hints which have
been given for the benefit of the ardent aspirants of
the system in this book and the author does not
waste time dwelling on unimportant aspects of the
system of Pranahuti Aided Meditation in this volume.
I do hope the readers find glimpses of his

love and stern appeals in the articles and speeches
now published in a cohesive from we hope will
enable the aspirants to have a more clear perception
of the Great Masters Rajayoga.
We would like to offer our thanks to

Imperience and Bro. K.C. Srikrishna for having
compiled the articles and having made it available
for publication.
HYDERABAD R.RADHAKRISHNAN
January 2012 FOR SRI RAMCHANDRA PUBLISHERS
CONTENTS
1. Craving of the Soul 1

2. The Solution 89
3. REALITY DAWNS UPON HIM ALONE ......... 95
4. Grace Divine 111
5. Love Him who loves all 127
6. Murad and Malamita 131
7. New Era 149
8. New Era and our responsibility 162
9. Oozing Canopy 168
10. Path of Love 175
11. Purification... is there any end to this 189
12. Purity 200
13. Real Craving 209
14. Real Man 221
15. Restoring our Balance 230
16. Will 240
17. True Happiness 246
Index 250
Craving of the Soul
Before I take up the assignment given to me
on talking about the “Craving of the Soul”, more as a
dialogue with you than a monologue, I would like to,
if it may be called so a digression from the theme of
the training program. We met on the occasion of
the training course as well as a part of the
Janmastami celebrations that we are having. The
Lord says “Manmanaa bhava madbhakto madyaajee
maam namaskuru; Maamevaishyasi satyam te
pratijaane priyo’si me.” He assures “Manmanaa
bhava” please be in my consciousness, be devoted
to me - “madbhakto”, “madyaajee maam namaskuru”
- understand that you have got to offer your
salutations to me, the Lord says so. Also he
assures that you are dear to me - “priyo’si me” and
our Great Master Babuji Maharaj echoes the same
feeling. Without this idea of total surrender to the
Great Master all the time getting ourselves oriented
to his consciousness, being devoted to him and
having the confidence that we are dear to him. He is
dear to us most of us agree. Please recognize that
he says that we are dear to him. There are other
talks by other people where they will be talking
about the concept of yawning towards the
BODHAYANTI PARASPARAM - VOL 9
circumference where they will talk about the love of
the Great Master.
I thought a few words may help you maintain the

consciousness. I share with you.
O Love I give myself to thee
thy never only thine to be.
O Love, not a Master here, we are calling him Love,
we are dear to him, he is our lover, I give myself to
Thee, thy never only thine to be. I am yours and
forever yours. I remembered one more where a
great seeker tells us, co-seekers
"Has thou not heard his silent steps
he comes, comes ever comes”.
My idea in telling this thought is, during meditation

we know that he comes to you more consciously,
more vividly, you are aware of the deep silence, the
deep silence of love, the intimacy between only the
lover and the beloved. The intimacy and silence is
unique, individual and cannot be compared with
anybody else because such comparisons have been
made saying that so and so person is more blessed,
so and so person is less blessed. All are blessed.
God’s love knows no limitations. While it is an
individual relationship for us, for him it’s a unique
relationship with all. With these few thoughts on
2
Srimad Bhagavad Gita, I move on to the subject
“Craving of the Soul”.
This is a message that was given almost at

the fag end of the material existence of our Babuji
Maharaj i.e on 30th April 1981. Before this, let me
assure you, one small sentence which I shared just
now with my brothers. When I talk about “O Master”,
I talk about the Master who has all the masters of
the yore in him. This special personality has got in
him all the past masters and there is no question of
your trying to distinguish between the Master and
Lord Krishna. A point that was made clearer in his
letter to Dr. K. C. Varadachari when clarifications
were sought on a dream of Lord Krishna. The
mistake that you have done Varadachari, he says “I
am ashamed to answer this question. Since you
differentiated between me and him, Krishna
disappeared”. That is broadly, literally it is not that
but that is the thought that was conveyed. The
same thought I convey to you and I request you to
not to differentiate between Lord Krishna and our
Master just as it has been my request earlier not to
differentiate between Lalaji Maharaj and Babuji
Maharaj. Inspite of it, there are certain abhyasis
who write to me saying that we feel more attached to
Lalaji, some people write to me saying that we felt
the grace of the Master coming from Lalaji. I think
this type of psychological aberrations must be put
down. They are chitta vaikalyam. We can’t accept
it, please come out of all these things and remember
the one Master.
“Dear Brothers”, this is what Master writes.

Significantly there is omission of “Sisters” here I
don’t know why. I leave it to you to imagine. “Man
is generally charmed so much by the
environment as he has made for himself
unconsciously, that he seldom thinks of rising
above it”. That is we generally say the environment
is like this and all that but it is not the environment
some abstract concept but that environment is what
we have made. It is our making, “environment as
he has made for himself unconsciously”. He
does not know that he is creating his own
environment and he puts the question just as you
and I would like to put. “How is it possible Sir that I
should make such an environment like this?” “But
how this is to be made possible? When we
ponder over it, we find that we have set up in us
a community of thoughts, feeding it with
impulses, nurtured in the nursery of the brain,
views from all corners resound the same note in
their ears giving additional strength, and
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CRAVING OF THE SOUL
intensifying the effect of the environment
further.” Fairly a long sentence which has got
enormous load. I would like to draw your attention
to the thought “community of thoughts”. We know
the “community of men” do you know the
“Community of thoughts”? Have you ever heard
this expression? But then this was given in 1981 and
today we are in 2001. For 20 years we did not think
about it? I am not criticizing you. I am only trying to
tell how seriously we view at the literature that has
been passed onto us. What is this “community of
Thoughts”? For your information, I again invite your
attention to Lord Krishna who talked about a
“pravritti” and a “nivritti”. A daivi pravritti and an
asuri pravritti - two things he talked. There are
people who are God oriented, Godly in nature.
There are people who are ungodly in nature. That’s
a community, a community of asuras. Do we
belong to the community of asuras or do we have
the thoughts which belong to the community of
devas? That is the crux. Where do we live?
“community of thoughts” What thoughts?
Thoughts are not abstract concepts. Thoughts are
what we are suffering from or enjoying, either way
you can put it. You can say you are enjoying the
thought or you are suffering the thought but then it is
yours, it is a concrete thing, it is not an abstract idea.
3
We tend to abstract because mathematics has taken
enormous precedence in our head as a science of
sciences, as the mother or the father or the
grandfather of sciences. You can use any word you
like. This attitude of trying to make things abstract in
sadhana is what actually ails, is one of our
problems. If you get to know what exactly is the
thought you are suffering from perhaps you will
definitely come out of it. Instead, all the abhyasis
that I have come across, I ask several questions
they will say “several thoughts have come Sir”, I say
“ok what are those thoughts? What is the nature of
the thought? Were they divine, were they undivine,
were they beastly, were they animalish or human or
just some abstract concept of an Einstein’s theory”.
I don’t think we suffer from such concepts of
Newton’s theory or Einstein’s theory or somebody
else’s theory when we meditate, they don’t come.
What we get is either an animal thought or a human
thought or a divine thought or something like that but
we don’t want to classify that. We would like to
classify it as “thoughts come Sir, disturbing Sir”. I
don’t know what is it that is being disturbed. How
balanced you were earlier to say that you are
disturbed now? That also I do not know. I am now
posing questions to you so that you may ask me in
turn. I would not like to give an answer for this
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CRAVING OF THE SOUL
because I can be going on talking like this or as
Babuji has written we can read the whole thing and
then say we have understood but then have we
understood this?
“When we ponder over it, we find that we

have set up in us a community of thoughts,
feeding it with impulses,” we give weight for it,
feeding it with impulses “nurtured in the nursery of
the brain”, that is yours, nobody else has given
these thoughts. The asuri thought is yours, the daivi
thought is yours, it is your making, it is your nursery.
Had you put proper manures, had you put the proper
seeds, you would have definitely got a beautiful
flower, you would not have got a thorn. The much
adored flower now a days, the rose, has got
invariably certain thorns with it. I think it typically
signifies what is the brain of a modern man. He has
got some roses along with it he has got also thorns.
It is necessary that we should remove these thorns
before we offer it to God. Nobody offers the roses
along with thorns in a garland, either for God or for
men. It’s our duty. If you are not capable of getting
only flowers like a Jasmine without the thorns then I
think you should be prepared to do the weeding job.
If you are a fortunate one, ok happy.
5
Views from all corners resound the same
note”, that is according to your nature of thoughts
any view expressed by other is viewed from that
context. An opportunity for spiritual growth,
suppose we say, is there and you are having an
asuric mind you would use it to manipulate others to
make them think that you are a great guru. This has
been done, I am not talking any abstract things.
People tend to become demonical gurus, who would
like to have other people as pashus. They don’t
have any difficulty in converting into a Guru Pashu
as Babuji puts it, because you have nurtured your
brain like that; your thoughts are like that, when
some input comes to you, you view it from that angle
only. Any input that you are looking at it, suppose
you are looking at it negatively it means that you are
already having such type of notions. You already
have got negative attitude in your head. As Lalaji
Maharaj puts it, he says “You cannot see a blemish
in others unless you have got a blemish in you”. It is
impossible he says. The same concept is what is
being explained here when he says that “Views
from all corners resound the same note in their
ears giving additional strength” so what does it
do? When I get some input I try to use it either for
my good or bad and it gives additional strength,
either for the good or the bad “and intensifying the
6
CRAVING OF THE SOUL
effect of the environment further”. So the
environment is something that is in your head but
not outside, because it is a situation as viewed by
you. We are not talking about the gross physical
environments because the subject under
consideration is one of thought, one of divinity and
one of meditation. We are not talking about the
amount of pollution that is available in a cement
factory. That pollution is physical and it doesn’t give
a load in your head unless you have got an odd
notion that cement itself is bad for the world. You
can’t help it, that production process has got that
problem. A hospital throws a lot of pollution outside,
all sorts of syringes and all sorts of dirty material is
thrown out. That is a way of disposal that you are
taught but you can’t help it. Nobody thinks about
that pollution when he sits in meditation. They are
not part of our internal environment. They are part
of the external environment. Most of us give
excuses of these disturbing thoughts that we have
got and then say “This helplessness of man may
be treated as his defence”. Most of us would
argue “Sir, unfortunate fellow he is suffering from
those thoughts”, we try to talk on behalf of him and
take a defense for him. Some people do that.
7
“But I would say, when once we have
realised that these are the spoiling agents, it
means some diversion has come in.” That is, if
you at least understand that these are the spoiling
things some diversion has already happened. You
are thinking in terms of how to get rid of it. You
know that it is something bad, so when you know
that it is a spoiling agent you would definitely try to
come out of it. “This may be taken as the first
step towards vairagya or renunciation”. My
question to most of you would be have you felt so?
Is this so? When he says this is the first step of
Vairagya and Vairagya is the first step in the path of
Adhyatmika Yatra have you got at least this
awareness that your mind is polluted, that it is giving
you enormous problems and that you have to get
out of it or are you enjoying that pollution? It
becomes suffocating for me when some people use
all sorts of deodorants (as they call it) on their body
and in the room and then I say ‘what is this
suffocating experience I have got’. They enjoy it, I
suffer from that. That we are capable of enjoying
filth is something that you and I should honestly
accept because most of your attachments are just
that, but we enjoy it. Everybody knows eating a
masala dosa gives a very bad stomach and perhaps
a nuisance to others by his side, but then how many
8
CRAVING OF THE SOUL
relish it. The filth is relished. I am sorry if there are
any admirers of masala dosa here but definitely it is
not something that is
1. conducive for health,

2. it is not conducive for the environment
because you are going to make it foul
3. your mouth smells bad and you cannot talk to
a person nearby
and inspite of all this things you enjoy the filth, right
or wrong? Don’t think that Babuji’s statement that
we don’t enjoy filth. We enjoy filth. Have you come
to the conclusion that we should not enjoy filth?
That is the first step of renunciation. We enjoy the
pornographic material, we also enjoy the terror or
the violence. We seem to have an inherent
capacity of being a tiger or a lion and incapable of
being so in reality, you would like to be so atleast
virtually. Why people enjoy this type of terror
pictures or terror stories is, they would like to be
one such. Every person who is a great admirer of
detective fiction is basically a person who is a
criminal in mind and since he would not dare to
become one because of the social constraints he
becomes virtually one by reading that. This of
course takes you to Freud - you better read Freud.
I won’t talk about it because that man has talked
9
much better, more authoritatively he talked about it.
There are basic instincts of “Eros and Thanatos” as
he puts it, in love and death and then both these
things are governing you. They are impulses,
drives, you can’t help it. That takes you to the
concept of Kama and Krodha being accepted by
Babuji as divine gifts. But once he says that it is a
divine gift I think I have not come across a perverse
sadhaka so far who would say that he would enjoy
the gift given. I have not come across. I should not
be surprised if I come across one because we are
capable of such twistings. Babuji himself has said
Sir that this is so, so I would like to be that. The
devil quoting the scripture, it does it.
This may be taken as the first step

towards vairagya or renunciation, and our
thought is then set on something better and
nobler”. Once we want to get out of these things
naturally our thought is the other side. “Our duty is
to grasp it firmly.” These suggestions come to you
during your mediations that you should come out of
it, you definitely get it and he says it is your duty to
grasp it. Master is not going to grasp it for you.
Master enables an environment in which such a
thing is possible for you “and stick to it at all cost.”
No, “Sir, I know that I should get up early in the
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CRAVING OF THE SOUL
morning but I am not able to get up”. That is, you
have got the Viveka to know that you should get up,
you know that your sloth is not going to help, you
know the message is given and you have got the
experience of the awareness of that much of Viveka,
but you don’t hold it, you don’t want to stick to it at all
cost. I must do sadhana for one hour, that much of
awareness is there. Babuji says it should be one
hour. He clearly says it is one hour. The reasons
we have explained at other places as why it should
be one hour, you also know that it should be one
hour but still your body does not help. I have got
certain abhyasis who will say that their physical body
does not permit it, but then the ass must obey. The
body does not permit is no excuse, the body is an
ass and it should obey. It is a pashu. When I call it
an ass I don’t mean anything derogatory about it.
Ass is one of the noblest of animals. It is a beast of
burden; it does so much of work for others. The
idea behind it is it carries. An ass is something that
carries. It carries the burden of my soul therefore it
is an ass. No derogatory statement involved,
understand the meaning of the word ass. It’s a
beast of burden and it carries me and then it wants
to misbehave and it says no I want rest. You say
take rest after 15 minutes not now. It is only 45
minutes since you sat you, sit for another 15 minutes
11
and then you will be given your feed, not now. No,
no we get up. There are certain odd notions
amongs the people because we say that you
maintain the posture as far as possible, they say,
‘Sir I had to forcibly change it’. Why are you so
much vexed about that problem? If you have to
change it, change and keep quiet. Why are you
giving an idea to it? If the Ass gives a jolt we are not
going to stop the journey is it not? If it gives a jolt, let
it give; we are going, we will go further. Why are you
obsessed about that jolt and then take it as an
excuse to get up? You are throwing the blame on
the ass, actually the blame is with you. So grasping
it firmly is what we want.
“The renunciation develops automatically

in our system” this is one of the highest of traps
because Babuji puts it “It automatically happens”
so ‘it should automatically happen Sir’. All other
things he has said early is forgotten and this
sentence alone is taken. This is one of the traps,
your mental traps. The sloth in you gives you the
trap, the laziness in you gives you the trap, the
animal in you gives you the trap, please note it.
Here the point is, in our system what is being done
is, there is a diversion of the flow from the lower to
the upper as has been explained in the “Efficacy of
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CRAVING OF THE SOUL
Rajayoga” because of that this particular wisdom
comes to you and he says the original impulse, you
know, the first impulse that comes to you. “But I
would say, when once we have realised that
these are the spoiling agents, it means some
diversion has come in.” For this you don’t have to
do “Swaadhyaya Pravachanecha”, for this you don’t
have to do sravana; for this you don’t have to do
manana. You don’t have to know that it is wisdom to
get up early in the morning and not to sleep further.
It is wisdom to think about the permanency of God
and impermanency of this material life. It is wisdom.
For that we have been asked to read lot of literature
in tradition so that every day you go on hearing that,
understand the importance of that, and all that work
has been done by the Master by the twist that is
given to you, by the upliftment that is given to you in
your heart from the lower portion to the upper
portion as has been explained in the “Efficacy of
Rajayoga.” That is what is automatically happening,
that is what the divine impulse does, not your
development of Vairagya - that is your headache.
You have to catch it, you have to live up to it. That
is the owning up the condition. I hope I am clear if
there is any difference of opinion on this, please
kindly explain to me because I know this is one of
the traps. Everybody would expect that he should
13
develop the renunciation because it is a matter of
gift from the divine. Gift from the divine is the
diversion of the flow. It is your duty, once that flow is
diverted, to stick on to that. It is a relay race, you
have got to take the relay and then move on. If you
miss the relay you wait for the next time. Any doubts
please raise because it is Bodhyanti Parasparam for
us. I am a sadhaka and I continue to be a sadhaka
forever because I know what is the problem here. If
you ask me how do you know, because I was also
one. I also thought this will come but after sometime
when I thought it has not come, I did not want to
throw the blame on the system, but I thought about it
and perhaps I am the person to be blamed. Every
one of us know that we have not got certain things
but then we would like to throw it on the inefficiency
of the system itself rather than understand that there
are lapses on our part. That is all the meaning of a
person who shares. If we cannot be frank with each
other I don’t think we can have any Bodhayanti at
all, Parasparam it will not happen. I can always give
a lecture, people have given lectures and it has not
helped anybody. We must share, we must
understand that the other man has also gone
through the same process, then you would like to go
and talk to him but then if you want to always suffer
in sloth nobody is going to help you. Come out of
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CRAVING OF THE SOUL
sloth, know that there is something like permanent
and there is something like impermanent. Know
there are certain values, know also there are pitfalls.
Know that there is always somebody who is
prepared to put a snarl around your neck and then
drag you by it. Call that attachment to your wife or
children, father or mother, grandfather or grand
children it does not matter much. Money or
otherwise, there is a snarl. You are a dog, you are
an animal they put it on your head and then drag
you by that. Are you prepared to say No? If you
don’t say no then nobody can help and that is what
this sentence “Our duty”, duty because our duty is
to realize, our duty is to be free not to be bound.
Bound by attachments, bound by other things you
have no business to be bound. It is our duty to be
free. How many of us understand it? People talk
about it is right to be free. Right for freedom is what
everybody talked about in politics, here we come
across the Master who talks about a duty to be free,
uty to realize. It is a primary duty of man to realize -
that is what he says. It is our primary duty not only
duty, but then have we understood it that way? Our
primary duty is to beg. If I may be pardoned, that is
the approach of majority of us. ‘O Master grant me
this, O Master save me from this’ and Master says
free yourself from the Master. Our ultimate aim is
15
not to be bound by the Master also, free. “Swarajya
Mapnnothi”,“Apnothi Manasaspathim” that is you
become the Lord of your own mind, are we? Or are
we are having thoughts which chain us all the time,
bind us all the time, restrict our movement, constrict
our path? Is this not what is happening to us? Is it
anybody’s making or our own? It is our own and
since it is our own, it is our duty to get out of it,
nobody has put us in bondage. When the process
of meditation that we have got namely thinking that
there is a divine light in your heart itself is putting
divinity in a cage. Have you thought about this
idea? Have you ever read seriously about that
particular article? Divinity, which is unbound,
unlimited, infinite, all pervasive, we are trying to put it
in our heart. That means we are trying to put that
into a cage and then he says it flutters and it wants
to get out. He says it will definitely try to get out so
you also get out along with it, he says and that is
meditation, he says. Have you come across this
type of thinking elsewhere? Does it not give you the
courage to be free? Don’t you understand that our
right is to be free? Duty to be free, duty to be in the
company of the divine? Our interdependency with
the divine, is it not the truth? All these thoughts
come to you during your mediation. We would like
to be free; we would like to have the same
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CRAVING OF THE SOUL
calmness. Just now as I was reading Tagore’s
saying you see he comes, he comes and comes.
He seems to be more in need of us than we of Him.
The moments that we spend thinking about the
Master during our meditation are less than the
moments of silence that we enjoy. Can anyone of
you deny? Your conscious attempts to remember
the Master during meditation is less than the
moments of silence that you have got. Is this is not
a reassuring factor that God loves us more than we
love him? Then why is it that we are not responsible
to ourselves? Why is it that we are tending to forget
our duty? These are all the basic Viveka that come
to you from this Vairagya.
“The goal of life is easily reached if we are

devoted to it, having idea of our Master all the
way through.” This is what I was driving at. “There
are different ways of remembering Him
constantly.” Constant remembrance cannot be
confused with bhajan. It is not something very
difficult. Most of us are married here, perhaps some
are not, so you change the analogy. May be you are
one of those fortunate people who have got your
spouse here itself, may be you are not. May be you
are one of those fortunate people whose parents are
here, may be you are not. Immediately directly
17
before your eyes they are not there but the
awareness of the spouse or the father or the mother
or the children is there with you. You are constantly
remembering them, it is not something that has
missed your attention even for a second. You are
still hearing me and I am still talking to you, the
same position obtains in your office, the same
position obtains while you go somewhere else.
Similarly all the time Master can be remembered by
us in whatever we do. Now, tradition as it has come
to us with all the impurities that are available, that
have been coated onto it, has taught us certain
things, namely bhajan is a way of constant
remembrance. You must be consciously aware of
the divine is the talk or the vein of talk of many
systems. Consciously remembering the divine may
be an exercise but surely it is not constant
remembrance. Everyone suffers from this, it is not
your fault. That’s one of the faults of the
environment it has given you that type of thinking.
The input is like that, making us blind to day-to-day
experience that we remember our people constantly
without uttering their names nor keeping their
photographs before us, nor reading the letter that
they might have sent you earlier, we remember
them, naturally. Then why can’t we remember the
same way the Master? Here comes the problem, we
18
CRAVING OF THE SOUL
say that we have to consciously remember the
Master, so go on telling Babuji or Ramchandraji or
call something else whatever you want and say we
are now constantly remembering Him.
“By devotion to the Highest, we make a

channel from us to Him that serves as a path to
Him.” Earlier occasion he has used another thing
i.e. when you think about Him you are at one end of
the phone and the other end Master is there, the
channel is made. He gives this here. If there is a
civil engineer here he will think in terms of an
irrigation channel, suppose there were to be
somebody else in the Net field he will say a channel.
I don’t know what channels mean, I know only one
thing that there is a connection between two points -
use any word you like. The moment the person who
is devoted rings bell here it is automatically heard
there, that’s what he says in another occasion.
There are 3 or 4 examples he gives only to tell you.
Telegraph is one I have already mentioned, bell is
another thing that is mentioned, channel is the third
thing that you have got. I do not know whether there
are any more. It will be left to the institute to go on
doing the research as to what are the examples that
he has given for the link. What do you mean by the
link, let all of us think together, give me your reading
19
in such and such place link is established like this
Sir, he has explained this analogy. Then I think we
can say when we use the word link this is all what
Babuji means. We can give a series of things giving
references. That is what an institute is supposed to
do. Then only you can tell other person that here is
another example given. Just as umpteen number of
stories have been given by tradition by the name of
Puranas, all the time trying to tell us that there is one
God above, there is a superior being. The attempt
of Bhagavata is what? only to make us think about
the superior being, so many ways so many Puranas,
so many good things all the time trying to drill in to
our head that there is something more but then you
don’t have to do it because Pranahuti works all the
time. Once you are introduced into the system
Pranahuti works all the time. All that is required is
just to be constantly aware of it not consciously, but
constantly. If you are trying to do it consciously if
you are a driver you will get into an accident, if you
are a civil engineer you are likely to see that the
building falls and if you were to be a surgeon, the
patient is unfortunate in your hands. If you are trying
to remember the Master when you are actually
operating, the patient is unfortunate. You are very
fortunate in remembering Him but then he becomes
unfortunate, so don’t do such things. Don’t make a
20
CRAVING OF THE SOUL
conscious attempt because many people have told
this, we tried to be consciously aware of this Sir.
You can’t do that. The whole method of meditation
itself is different, you are asked to suppose that
there is a divine light and keep quiet, always
allowing it to work in the sub conscious level. So the
meditation itself is like that. How can it be different
in the case of constant remembrance?
“When the way is cleaned of all dirt and

refuse, there will be no difficulty to tread on it.”
Note the word refuse. The channel that we have
got, which we try to create between us, the link we
have got, the line we have got, between us and the
divine is having a lot of dirt. Ok, dirt is understood
and He uses the word refuse. If you have read very
seriously the diary sayings of last month you would
have noted the word refuse was used in one of the
days and that was referring to truth. Truth is a
refuse of reality he puts it and this should make
many people who are traditional shudder first. What
is this concept? Satya being considered as refuse
because the ultimate is not going to be confined to
the word Satya. It is not going to be confined to the
three adjectives of Sat, Chit and Ananda. He is out
of this stretch and what is this? this is too heavy for
him to hold and that reminds you of the abdomen
21
too heavy to hold so get rid of it, refuse. The purity
of God is such that it does not accept this impurity of
Sat, Chit and Ananda. This is one of the greatest of
statements made by the Master which, there are a
quite a few here who have experienced and then
they say yes it has gone by. Coming to truth, what
is truth? What is refuse? Refuse is the heaviness we
said and then what is truth which we consider as
refuse? Truth is always with reference to something
else. If I make the statement that this is a tumbler
then it makes some sense. Truth by itself has no
meaning, it is not an abstract concept; truth is a
relative concept. A statement is true or false, there
is nothing like a truth, per se. If you can identify God
and then say this is God then he ceases to be God.
So our mental modifications, our thoughts, our
thought patterns or the community of thoughts that
we have got which dictate most of these things to
us, are the dirt and the refuse. And what is that
community? Granting all of us are in the divine way,
all of us are Daivi Pravritti because we are thinking
in terms of the goal, there is a tendency towards the
divine. I will not digress here to talk about the Asuric
Pravritti which is the normal tenor and talk of all
people who attend other religious discourses. I will
not do that. Here is company of the divine people
who want to move on the path of the Divinity. Now
22
CRAVING OF THE SOUL
what is that dirt and refuse that we have got? Our
notions of what God is, our notions of what is just,
our notions of what ought to be the Master, our
notions of what should be the experience in
Pranahuti, our notions of what it is to be calm.
These all are our notions, this is all our dirt, this is
the Mala that we have got. Majority of us are
suffering from these thoughts only because you
have the experience of the silence or the deep calm
within you and He comes, comes and comes to tell
you that I am with you. Still you don’t want to accept
it because what is the dirt that is stopping it? your
perception, your traditional knowledge which makes
you think that it should be a Hari with “Shanka
Chakra Gada Pane Dwaraka Nilaya Achhuta”.
These are the concepts you have got or he should
be a “Nagabhushana”, he should be residing in
Kailas. Ideas which are very very odd, which are not
experiences during any meditation of any person.
They are the matters of religious literature, I do not
deny the fact that they are the matters of religious
literature. They are of very high value in
understanding our mental states but only to that
extent. They are not the real things that they have
seen but what they felt. Here I have got a person,
may be a few persons here are there who have
given me the experiences of seeing a blue lotus. I
23
am happy to note that. Blue lotus is something that
is supposed to be available only in Manasarovar,
nowhere else in the world. I think most of you know
that lotuses are available only in India and blue lotus
is available only in Manasarovar and he found it in
the heart center, blossoming. Great experience, but
that is dirt. Tradition would ask me to think that it’s a
very great experience but I know it is dirt, it is a
refuse, it has to be left behind. Move forward, I can’t
get stuck to that. I can’t get stuck to the
HrudayaKamala however great it is, however
beautiful it is, however enjoyable it is because these
words I have used now. Beauty, connected with
your awareness and esthetic sense. Enjoyable is
something connected to pleasure. These are the
things that give them the value. When I say I have
to go beyond the sensory organs then where is the
question of beauty, where is the question of
pleasant? It is neither pleasant nor unpleasant that’s
what the Master says when you come to reality it is
that, so it is God. God is neither pleasant nor
unpleasant and those of you who would like to be
more ethical than most perhaps may disagree with
me when I say he is neither good nor bad. Good or
bad are appropriate or inappropriate situations that
we come across or we face in our day-to-day life.
They are given by one Manu and not by God.
24
CRAVING OF THE SOUL
Manusmrithi granted and Ambedkar Smrithi also
granted, I have no objection. What does it matter?
Somebody gives some code, but they are codes of
social behaviour, good and bad, legal and illegal.
From the absolute point of view, when you come to
the stage of Neti-Neti, ethical propositions lose their
value, it’s also dirt. Can we therefore apply the
concept that it is dirt in a social behavior, surely not,
and that is what Babuji Maharaj and Lalaji Maharaj
say that in a society you follow the rules of the
society. If you go to a place behave as people who
go to that place behave. If you go to a Smasan,
even when you have got the greatest of the
Vairagya that the body is something that is
perishable don’t laugh there, try to put the feeling of
feeling sorrow. Don’t say that I am a realized fellow,
I know this body is perishable, there is no need for
you to worry. Don’t try to tell the slokas of Gita, “na
‘nusocanti panditah”. If you are a panditah, be a
panditah in your home not in the Smasan. If you go
to the smasan behave as a person who should
behave like that. If you go to a temple behave like a
person who goes to the temple. If you have got to
do certain things in some places, go to a club, ok go
to the club and behave according to the rules of the
club. When you come to the meditation class, do
the meditation properly don’t try to tell something
25
else here. There is some etiquette, there are certain
rules of behavior which should be followed but
ultimately if you look at it from your angle and then
go deep into these things then you will know that
these things will not have any value and what is the
advantage of that feeling? Tolerance. You develop
Tolerance, you develop “Titiksha”, you develop
“Uparati” because of that. If you go to the higher
states of consciousness this is what we find and as
a victim of some strong notions I can tell you I had
occasions of quite a few altercations with my Master
on the behavioral patterns of others. I had no
patience for that. I was impatient to rectify. Then he
used to say no, no, you please wait, it will become
alright. I used to say to him that you are a funny
person who is trying to compromise all sorts of
things, then he said yes I am that only, you will also
come to know that what it is. He had his own way of
telling. I used to fret and fume many times. The
behavior of some people was such odd, obnoxious,
even today I will not go back on those words but I
have developed tolerance for that obnoxious
behavior. On that day I had no tolerance for it, I was
impatient. That there is something wrong from a
particular point of view or inappropriate from a
particular point of view does not cease to be
inappropriate at a later date. It continues to be
26
CRAVING OF THE SOUL
inappropriate but we develop tolerance. If we go to
the higher angle to the angle of ‘Sub specie
aeternitatis’, as my father would like to put it, the
point of the center when you go to that angle then no
angles exist, no angularities of vision exist. So the
dirt and refuse will continue to be with you till the last
moment and we have to go on. When the way is
clear there will be no difficulty to tread on it.
“The path is cleaner in proportion to our

devotion”. Your devotion means what? Flattery?
Trying to keep one photograph of Master before us,
whatever posture that we like Put a garland over it,
some incense sticks then take a Harathi, if
necessary. Those days are not far off because I
understand that there are now certain moulds of
Master’s physical body available. We were having
all these days the photographs, may be soon we will
be having some sculptures also. Each man will
make and the poor Ganesha as I understand has
got now other forms than what was originally
granted in tradition. He has got so many heads. I
don’t know whether there is any great Ganesha
bhakta here and whether you would object it to the
faces that are there and if there were to be a
perverse fellow like me he will put some ass’s face
also along with other faces and then say worship it.
27
What is wrong about it? It is a very very dutiful
animal it has been the best one which carried the
Great Jesus, you should remember all that. What is
wrong about it? If Garuda can be worshipped then
ass can also be worshipped. Garuda carried
Vishnu, ass carried Jesus, so what? If you can’t take
these view of things, you are not going to become
free. You are going to be bond by the ideas. Get
liberated, be prepared to put the most ridiculous
preposition on. It does not matter whether it is
Babuji also. Problem is one of Devotion. Devotion
to what? Devotion to our goal. Devotion not to any
person, devotion to the goal. What is your last
condition? To be devout. Read “Reality at Dawn”
again, read “Efficacy of Rajayoga” again. Then you
will understand what is the last stage. Is that to be
confused with flattery? Is that to be confused with
rituals? Is that to be confused with rites? He is a very
devoted person Sir, he attends the satsangh that are
conducted regularly. Does it make him more
devoted? He comes for all the celebrations of the
Master, I have regularly been attending 30
celebrations or 40 celebrations. So what? Even the
contractor who sells coffee there has been regularly
attending that, has he not been? People have been
to Shahjahanpur, the same fellow has been having
the stalls there I know that. Has he not been
28
CRAVING OF THE SOUL
regularly coming? Does it make him spiritually
progress? These are all peculiar ideas. Bondages
of ideas, community of thoughts we have got, which
are detrimental to our progress. Nothing can bind
us, nothing shall bind us. So the devotion that we
are talking about is the devotion to the goal and if
that is there, you will not get stuck by anything else.
Then the path can be cleared. If it is something
other than that, something that is penultimate as my
father would like to put it then you are getting stuck
up at that penultimate. That penultimate may be
Narayana, that penultimate may be Maha Vishnu,
that may be Shankara, that may be Vigneswara, that
may be a Nagesha. It does not matter much. What
does it matter? At which level you get stuck up what
does it matter? We get stuck up. Your heart is very
pure, it is as good as a golden cage, would God still
reside there? He would flutter and fly. He will not
accept your golden cage. I am the most pure being
Sir you ought to be staying here only all the time and
he will say, sorry gentlemen I have got to go if you
want you come with me. We can fly with him.
“You receive a push from the heart, while

meditating on Him, to impel you on the way”. Is
it not a fact? But are we treading the path? Don’t we
get the push; don’t you feel certain amount of
29
release? Is it not felt by some of us as jerks, which
makes them move this way or that way? It impels
according to the need. Some people feel it light,
some people feel it strongly. The same person feels
certain times light certain times very strongly. If the
resistance is more the push is more if the resistance
is less the push is normal. Suppose if you are up
the incline you definitely push the cart up, with a firm
push.
“The dirt and refuse are our conflicting

ideas”. People have been asking the question what
is Mala? And he has answered, the conflicting ideas.
What is conflicting? What do you mean by conflicting
here? We seemed to have understood the word
conflict but have we? Can any one of you help me in
understanding what is this conflicting ideas?
“Anukulasya Sankalpa, Pratikulasya Varjanam”.
Well said. We want to own only that “Anukulasya”
and whatever is the “Pratikulasya” we want to get rid
off it but we seem to be helplessly facing between
this and then the conflict is going on and that is the
dirt and that can be got rid of only by your constantly
remembering the presence of the Divine which you
have experienced during the meditation. This point I
tried to make it in my centenary article on
'meditation'. I was trying to stress this point, namely
30
CRAVING OF THE SOUL
please be aware of the divine call. This morning
also I was telling. He is coming is the one positive
indication for us to stick on to the path of
righteousness and then with a firm grip throw the
other one. The negative aspect definitely clings onto
you, you have got to throw it out. It’s a “Pratikulasya
Varjanam” That is a will that has to be done. O
Master please help me to come out of this. No,
please it is yours. I can only say that I am with you.
The Great Krishna said to Partha I am with you, it is
for you to have the battle. He never said that I will
battle for you. He will never do that. God will never
fight your battle it is your headache. He will give the
company, give the assurance that the righteousness
will win. God is just, He is a Samavarthi. Please
note that righteousness will always win. Your
difficulty is the negative aspect of it seems to be
more attractive in terms of mundane matters. I have
to do something for the good of others. I have to
sacrifice, not give alms. Giving alms is what some
religions talk about. I don’t talk about that because
Babuji asked you to sacrifice. Sacrifice means
giving more than what you can afford. The
misfortune is we don’t want to give what we can
afford also. Even alms we are not free. The only
reason is the pressure that you get from the people
to whom you are attached, they are the pulling
31
factors. It can be the husband or the wife it does not
matter much, or the father or the son. Who stops
you from sacrificing? It is they who stop you from
sacrifice. It is these attachments that will not allow
you to sacrifice. These attachments are temporary.
You have got that wisdom already but then still you
don’t. If you know that I am always with you, please
note that I am here to help you, get out of these
things and you will still say that Sir I have got a mind
which is disturbed because you still as you said it
you don’t want to choose God and do not know
whether you should not choose men. You have not
made up your mind and that is the reason for the
conflict. The conflict situation is not something that
is external to us, it is internal to us. A Shibi could be
a Shibi, a Bali could be a Bali because they were
prepared to ignore the advises of the well wishers,
their alleged well wishers. They said shut up your
mouth. “Kare Rajulu”, have they not been kings.
We are not emperors, we are not Shibis, we are not
Balis. We are very very small people having very
very small properties but none of us are prepared to
leave it for the good of others. Are we? Put a
question for yourself. I don’t ask anybody to leave
as Babuji also does not ask but have that attitude, if
it goes don’t worry too much. You don’t have to give
but if it goes are you just prepared to keep quiet?
32
CRAVING OF THE SOUL
No, you can’t help the situation but your mind is just
restless because of the attachment and lack of
determination on our part. You don’t have to
sacrifice, sacrifice the attachment at least, that is my
request. Don’t sacrifice anything, sacrifice the
attachment. First leave these attachments. That
gives you peace of mind. My approach is not social
justice, my approach is not ethical, I am just talking
about purely spirituality. If you want to have high
quality of meditation the best thing is to leave
attachment to these things then where is the
conflict? I will give you the right to rule the kingdom,
forget for a moment that God who is helping you O
Jesus and Jesus said No I will not. I Accept God, I
don’t want your kingdom because He knows who
should be the king or whether he is the king or not.
Are we prepared to do that? Don’t you think that you
want to be all that and have there not been perverse
and very odd interpretations of ‘flying with both the
wings’ of the Master, a theory which has been
terribly perverted. Can you fly without a skew? Can
you ever think of flying high? If the skew is towards
the earth you go down to the matter. If the skew is
towards the sky you go up. Flying with the both
wings means straight fly that means you will only be
cruising just like a car, at whatever level you are, at
whatever plane you are in. Has this not been one of
33
the most misinterpreted messages of the Master?
So these conflicting thoughts that we are talking
about are the dirt and refuse. We must get rid of it,
without it the road to divinity is not clear, you cannot
go.
“While meditating, if you secure even a

temporary lull, that means you have gone a step
further on the path. You will find the conflicting
ideas disappearing, when you are on your way to
the path. When you acquire a state of
permanency in your meditation, touching the
innermost plane, the idea of the Ultimate or God
becomes quite near you.” This is what I wanted
you to remember when I started the talk I gave you
this. He comes to us it’s a matter of our experience.
The deep silence is a matter of experience and not
an assertion of somebody. Not a possibility but a
real experience of all the people who have gathered
here. Every one of us has gone through that and
that shows that we are on the path and the divinity is
giving its helping hand. If you want to lose that hand
it is your choice but if you hold to it firmly you will
definitely get rid of the attachments, but here you
seem to be having a tug of war. One hand this side
another hand other this side you don’t know where
to go. Have the wisdom to leave it because anyway
34
CRAVING OF THE SOUL
it will cling. Simply if you say that I have no
attachment to wife and children they are not going to
go away from you. They are going to be there either
you are attached or you are not attached they are
going to be there with you. Whatever your attitude
they will still be with you. “Rnanubhanda Rupena
Bhandu Mitra Suta Daraalayaha”. The subject is
over. So long as the Rna is there they will be there.
They will not be there even one minute afterwards,
they will not go one minute earlier. Then why stick
to it? They are anyway sticking to us, then why
should we stick to it? It is wisdom. They will stick to
you. What will they do? I don’t care for the
kingdom, I don’t care for my wife, I don’t care for my
son but then the kingdom stayed on for some time,
the wife stayed on for some time, the son also
stayed on for some time, till finally Harischandra got
rid of all. One stayed on up to sometime only and
afterwards the other connection continued till it is
also lost. This happens. If we don’t like that
example we will think about Dharmaraja in the
Mahaprasthana. All the six went together and one
after another they dropped and nobody stopped for
the other. If they were happen to be the weak souls
as we are, they would have simply stopped all
sticking together along with their Dhara namely
Draupadi and not one step forward afterwards. The
35
wisdom of those souls were that they moved on.
Ok, sentimentally it appeals to you something is odd
that what is this, this man is talking like this when
somebody goes we should move on. What else will
you do? Am I not talking any existential proposition?
Somebody goes, what else are you going to do.
Anyway this is what you are going to do. I am only
asking you to have the wisdom that’s what you are
going to do. I am not asking anything unnatural. If
you have to retire, you will retire. Nobody is going to
ask you to stay for one minute more. Ok, if he
grants you an extension, lease, another one year
you will stay afterwards you go. When the time
comes you go. Who is going to stop that? No sir, I
have got so much of responsibility, I have to clear it
off. If this fellow retires me today what am I to do.
Whatever you have do you do but that fellow is
going to ask you to get out. This is what is going to
happen. Ok, it is not so, come to the hospital, you
know that person cannot be cured anymore you are
going to discharge him. Whether he likes it or not
you are going to discharge him. What will happen to
me Sir I am like this? If I go home nobody is there to
care for me I will stay here. You say no the bed has
to be vacated some better patient is there perhaps
he will get cured, nobody can save you, you better
go home. Is that not what you say? Can you hold
36
CRAVING OF THE SOUL
onto a place more than the required time? more than
the just time? you will not be asked to stay. You
can fool yourself thinking that you can have an
eternal existence. Be prepared for the day when
you should say good-bye. It gives us momentary
happiness saying that you are on the path and still
we are not determined. We are not determined to
leave the filth, the dirt, and the negative forces.
Why? Why does it happen?
“While meditating, if you secure even a

temporary lull, that means you have gone a step
further on the path”. This I would request all the
brothers and sisters here to kindly remember that
the Master’s company is there and is assuring you
that we are on the path because this temporary lull
is something that is a matter of common experience.
Is it very peculiar to our system? My answer is Yes.
I have read literature where they said “Can you not
grant me at least a moment of silence, peace? Can
I not have that vision even for a second?” There are
people who have sung “I had that vision for a
fraction of a second or for one minute that is enough
for me for my entire life to carry on”. Have they not
said it? Granted, that is also not very acceptable to
you. Have you not heard the song of
Annamacharya who says “Ippuditu Kalaganti” he
37
was more than happy with one dream where he saw
the Lord and then said this is enough. This is
enough experience for me. What happened to our
civilization? Have we lost our gratitude? Those great
saints, those great people who had momentary
experiences of the Divine were grateful for that
particular one second or two seconds of experience
that they remembered it through their life, made that
a sheer anchor of faith and why is it we require
everyday so many moments of calmness. Is this not
a repeated experience that we have got? And have
we developed that much of faith in God? I would
request you as sadhakas to answer me this
question. Don’t answer me, answer yourself,
answer God. Gratefulness seems to be something
that seems to have been lost in the process of
modernization. Civilization seems to have taught us
how to be ungrateful. The Divine is telling us every
second that I am with you and we ought to be
grateful but then we are not. Are you firm? The
answer is deep in your heart, it says Yes!. That is
the craving of the soul. I attract your attention to
another message of the Master where he says “We
are moving towards the home land”. One of the first
messages that is given in our CD is that. It says we
are moving towards our homeland. Every one of us
is moving towards our homeland. The cry is there,
38
CRAVING OF THE SOUL
that is the craving of the soul. The matter is what is
binding us. With our imaginary and illusionary
attachments we are trying to say no to the
permanent attachment that the Divine is telling I am
always with you, I am inseparable from you, you and
I are one, you are my best friend. “Priyosi’me”, you
are my best friend, you are most dear to me. We
say, no my wife is more dear to me than you and
that is the problem. My money is more important
than you, my property is more important than you,
my son is more important than you. Is this not our
answer to our God? Has it not been our fate? Is this
not ungratefulness on our part, in this system
particularly. I do not know about other systems but
in this system where we are repeatedly being told, “I
am with you, I am here, please hear me” we say wait
for some time I will attend to somebody else and the
poor man patiently waits for the next day when you
may perhaps sit in meditation, poor man he has to
wait.
“While referring to this path to the

Ultimate, saints have said `beyond and beyond'.”
To this path he says. That is the path we are
following “Beyond and beyond”. Never is the
stage that this is the ultimate that I have reached.
Ultimate is an ever-receding one. Don’t be satisfied
39
with any condition because that itself is a refuse,
that itself is dirt. Satisfaction is a mental state,
agreed? You can’t deny that. If you are satisfied
with a condition that means you are enjoying the dirt.
Don’t be satisfied with your condition, don’t be
ungrateful. Be grateful to Master every day for the
ever new approaches that he is granting you on the
path. Don’t say at any point of time that I have
reached. You will never reach and that is the title
“Towards Infinity” of one of his books. Those people
who think about a Dhamam, that is a “Vaikunta
Dhamam” or a “Goloka” or a “Kailasa” it does not
matter much, are people who are talking about static
goals, a path that is fixed. They are not thinking of
going beyond. Beyond and beyond is the way of
meditation. Religion talks about something else for
its own purposes. I won’t say they are bad. I won’t
say that religion is bad, it has got it’s own purpose.
“When we speak thus, it sounds very

well.” Yes, sounds very well, beyond and beyond
“But when we try to do it, things become a bit
difficult, for due preparation is not there.” As I
hinted just now the concept of satisfiedness is the
problem. Due preparation is not there. We want the
condition of being satisfied. We are imposing a
condition on experience. It is not an unconditional
40
CRAVING OF THE SOUL
preparedness for whatever that is given. That which
is given, should be satisfying to me. This is the
reason why majority of our abhyasis write to us “Sir
yesterday’s meditation was very good, today’s is not
good”. Whatever is given to you, you better take it.
You move on, move on and on. No, sir that day I
had an experience that experience is not coming to
me again sir. It will not come. In a static path that is
possible. If you are going to be stagnant it is
possible. If you are moving eternally, if you are
moving continuously, if you are in a system that is
dynamic can you repeat the experience? Will you be
standing at the station of Nagpur on your way to
Delhi unless you end your journey there or some
break down of the train is there? You will move on.
No, we want the same experience. Last Basanth it
was very good Sir, this Basanth it is not good. How
can Basanth be good at some time and how can it
be bad at some other time is not a question at all for
us. That was satisfying to me, this is not satisfying
to me. Yesterday it was a good sitting Sir, today it is
not a good sitting Sir. Yesterday I was not aware of
the mosquitoes Sir, today I am aware of the
mosquitoes Sir. What to do? What to do with this
type of approach? Now that is what he tells next.
41
“’I’ consciousness remains far and near,
and it disappears also, if we do our abhyas
devotedly.” I awareness, ‘I’ consciousness,
Ahamta. That is I am experiencing something. I am
having this, I am not having that, is the ‘I’
consciousness. This should not be confused with
the concept of ego. That is why immediately next
sentence he says “There is a common error
almost everywhere, that they think Ì' as an
enemy.” Here he uses the word ‘I’ earlier he uses
the word ‘I’ consciousness please note the
difference. ‘I’ consciousness is “Ahamta”. “I” is ego,
identity, individuality. It is bound to be there.
Expecting something for me is ‘I’ consciousness
including the ecstatic state of bliss during meditation.
Is it not true Sir that you said this morning that “Thou
art the ocean of Bliss” should I not experience it?
Yes, he is an ocean of Bliss, you need not
experience that. If he wants to give you that
experience he will give you, if he does not want to
give you he will not give you. You have no business
to expect that. That expectancy is the problem, that
is the ‘I’ consciousness. I hope you understand
what I am trying to tell here a subtle difference
between ‘I’ consciousness and ‘I’, a common error of
all philosophy students and pseudo philosophy
students. ‘I’ is different from ‘I consciousness’. I
42
CRAVING OF THE SOUL
should get recognition for the meditation that I do. I
have done so much work for the institute therefore I
should be recognized is ‘I’ consciousness. I have
given sittings to so many people and therefore they
should be grateful to me for all the work that I have
done on them is ‘I’ consciousness. I have been
regular to abhyas therefore I should get this stage is
‘I’ consciousness. Meditation is a process of having,
not expecting. What God gives you, you take, don’t
expect something. May be the surprise is much
more dearer to you than what you thought of. You
might have asked for a small thing perhaps you get
a better thing than that. Why do you want to restrict
the choice of the grace of God by saying this is the
condition that I want. Not only you are putting a
condition on the grace of God, you are also trying to
limit yourself to that goal. By asking a condition you
are limiting yourself to that goal. That is why this
paragraph first starts “Beyond and beyond”. If
beyond and beyond is not in your mind, you will
definitely ask for a stage. It is not some
unconnected word. Please note that Master’s logic
is always perfect. It is just likely that most of us think
that we know better english than him or better
language than him or better spirituality than him but
all that is an illusion. He knows more precisely as to
what to say and what not to say.
43
“There is a common error almost
everywhere, that they think Ì' as an enemy. That
is a negative attachment, which makes it hard
and impossible.” Basically this is another question
that I have received from many abhyasis “Sir, I have
been having this awareness, I feel like going for
something, I must achieve this, this has become a
barrier”. What difficulties you are talking about? In
the beginning we talked about negative thoughts.
We thought anything that is connected with an
aspiration is also an attachment and therefore is a
barrier. Aspiration is an attachment surely but
definitely not a barrier. Aspiration to reach a state
beyond and beyond is surely an attachment to the
concept of beyond and beyond but it is not a barrier.
For nothing they will be going on worrying that ‘I
have got this problem, Sir. I have got that problem
Sir’. There is no problem as such. They think that
the ‘I’ itself is an enemy and he says once you
develop this type of attitude it is impossible to get rid
of it and that is the problem of majority of the people
who go by the name good. This leads to their
behavior of saying that extraordinary expressions of
humility. No humility, very very humble ways they
have got. The humbleness is the cloak in which
their ‘I’ is hidden. It’s a cloak, it’s a negative
attachment, negative attachment to the concept of
44
CRAVING OF THE SOUL
humility. They would not like to be normal.
“Ativinayam Dhoortha Lakshanam”. So there is
nothing new here, Babuji is only telling that. It’s a
negative attachment and it is very difficult to get rid
of it because that is something socially very
acceptable. Everyone thinks that he is very very
humble and that increases his ego. He is a very
humble man sir. There is another category of
people who live very austere life. ‘He is a person
practicing very austere life, Sir’. It is only his
miserliness that makes him austere. He is not
prepared to give one paise to somebody else. He is
surely austere but does not want to give one paise
to others. He will not sacrifice anything and such
people go and say, “He is very austere, very good
man sir”. So you can think and meditate further on
this.
“When we think of Ì', it becomes stronger

by our own thought force, brought about by
concentration. Try to forget the Ì', it will help a
good deal”. One of the most significant spiritual
truths comes now in the next sentence. “Once
Divinity dawns, the negative attitude to life goes
far away”. In the first paragraph we have referred
to the concept of Vairagya, which we generally think
is a negative concept of life,everybody thinks so.
45
Christian missionaries have done their best to
propagate this idea that we are all negativist type.
We are all fellows who are condemning ourselves to
the karma theory, all that talk they have made. They
are very good at it because they do good exercise,
home work they do. So we are prone to believe
what they say. They think that we are negativists,
defeatists, condemning ourselves to what they call
as fate, a word which we have not used. We have
got a karma to which we say that we are bound by it,
not a fate. Fate is a Christian concept, fate is not
our concept. It is a borrowed concept from the
West. Karma is something that is there,
“Samavarthi” is the concept of God that we have got.
We don’t condemn ourselves saying that we are
condemned to this. There are 3 types of karma -
Prarabdha, Sanchita and Agami. Karma has been
defined very well. We have got always a possibility
to better ourselves. We are not condemned to the
burial ground waiting for the great savior to come on
the doomsday to certify that I am his man. We are
not condemned to that fate. We have got a choice
of a rebirth. We can come again, improve ourselves
and then say yes we deserve God. Ours is a
positive way.
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CRAVING OF THE SOUL
“Once Divinity dawns” and divinity has
dawned, because the momentary calmness that you
have got, the momentary silence tells you that you
are on the path, the divinity has dawned. “The
negative attitude to life goes far away.” We do
not think all these things are negative aspects. We
always take it as divine blessings and get attached
more and more to the Divinity. So the Divinity
dawns and the negative attitude to life goes. Please
kindly note it. It does not permit you to be gloomy.
Master warns you elsewhere gloominess is bad for
spirituality. Depression is bad for spirituality. Don’t
get depressed, don’t get gloomy. You have no right
to become gloomy, under whatever circumstance we
have got to do our duty and he immediately adds,
“The demolition of the past is a chapter in
Natural Path.” The past karmas I have done, the
demolition of that is this. How? We have explained
it in detail in “Ten Commandments”. How we should
take what is coming to you in life and how we should
go through our meditation process accepting
everything as a divine gift and moving on it is a
chapter. Not something that comes to you saying
that ‘Master will definitely give me relief, Sir’. He has
said that it is a chapter. Chapter means that we
have got an exercise to do, something to learn,
some exercise to complete. Then it becomes a
47
chapter if I am right. Let there not be this cowardice
to say that ‘no, no everything we will try to duck it
under the Master’ and say that he will take care of it.
No such assurance is there, because he is assuring
you the companionship. Just as Arjuna was assured
of the companionship of God. He had to fight his
battle, we fight our battle. He is there with us and
the demolition of the past happens. All that the past
that has happened in the Bharat before the war -
demolished, God demolished. Attachment to gurus,
attachments to ancestors, attachment to kith,
attachment to Kin, attachment to everything was
demolished. Unless these attachments are
demolished you are not going to become free. So
demolition of the past is a chapter here and about
the present, you go through the past actions and
about the future we don’t create. There is another
chapter in our system that the future is not created
by us. If you do not form your samskaras, you do
not create the future. How not to develop these
samskaras has been written by Babuji when he said
that think that all action is mine, do everything that
as I do, do not own up your action, do not own up
your thought, do not own up your knowledge,
everything is that of the divine and when you take
such an attitude, no samskara is formed and no
future is created and as he puts it 50% of the
48
CRAVING OF THE SOUL
problem is solved. That is “Reality at Dawn”, read
the concerned chapter.
“When we think of the goal, its longing

brings the distance in view, because we have
become used to such sort of thinking.” Because
when we talk about the ultimate when you say
beyond and beyond then the distance comes and
say this is not something that I can do, because we
are accustomed to think like that. Tradition has
gone on imprinting on our head that this is not an
ordinary matter for grihastas, only some people can
get it and after many lives they can get it, it is not
possible in one life, you are condemned, all these
things. The distance comes to our view.
“In the beginning we enter what is behind

the matter, and we touch only the ground and
not the Reality” that is, when you start thinking, you
are just behind the matter and then you are seeing
the depths and not the Reality.
“The echo of voice diminishes when it

travels a long distance, and then there is silence
all around.” Persist in the path and you will find
that particular noise, which was there, doesn’t echo
further. You are accustomed for certain type of
thinking, persist in the path, you go a distance then
the echo is not there disturbing you. If you don’t go
49
much then the echo is always there, then we start
thinking it is not possible for us. It is all right for
some Karana Janmulu. I have got my good friend
who told me once ‘Sir you are a Karana Janmulu’. I
said everyone is a Karana Janma. Then he asked
me why? Because there is a karma, karma is a
karana for which I am born and you are also born
like that so who is not a Karana Janma? You tell me
that. I asked him. He is a very sincere abhyasi but
still this question he put because he thought that the
progress which he thinks that I have made in
spirituality is something that he cannot make. I said
no, every one of us is entitled for the ultimate, that is
our birthright and Master says I will take you there.
All that is required is your preparedness to move
along with Him, not with me. Let there be no illusion
amongst any one of us that here we are going to
take anybody else. We have been telling you that it
is the Master and Master alone who takes you. It is
his company that you should know. It is the
calmness that assures you of his presence. How do
you know that he is there with you? The calmness
tells you. The calmness is an indication of the
presence of the Divine in your heart and it tells you
all the time that I am with you. ‘No sir I am getting
only conflicting ideas. My problems of my daughter
is in my head, problems of my son-in-law is in my
50
CRAVING OF THE SOUL
head, and problems my son is in my head’. That is
because of your attachment sir. This attachment is
something that is temporary, a part of this life, which
itself is a Rna of the past, which is a consequence of
past actions and you have got to go through that.
Am I condemned to this Sir? Surely, that is what you
wanted. If you want to use the word condemned,
that’s what I would say. I would other way say that
we seemed to be condemned to the presence of the
Divinity to reach the ultimate. How do you like this?
You can’t deny the company of the Divine. You can
deny the company of others. The Divinity is not
prepared to leave you under any circumstances.
You are condemned to His presence. This is the
problem; he is all the time telling you as your
conscience that what you do is something that is
inappropriate. You better understand what is
appropriate. He is reminding you day in and day out
and that is what you don’t want. That echo of the
divine is what you want to kill. You would be most
happy if you can kill it. 99% of the human population
have been doing it by taking resort to drugs, alcohol,
other habits, kill the conscience somehow. Kill it, kill
the Divine, kill the awareness of the Divine itself if
you can’t kill the Divine. One point formula of the
modern world is, kill the awareness of the Divine in
you. Don’t promote it because it is likely to make
51
you most inconvenient, it will make you miserable. It
will make you feel the worst fellow in this world is
yourself and who wants that certificate? It is a
sadhaka who wants it so that he may know what are
the things that he should drop off but the moment
you are told that this is an unnecessary load that you
have got, ‘no, Sir I am prepared to pay some
luggage fees extra please allow me to carry this.
Can I carry some extra luggage Sir?’ Yes, you can in
the train, but not in the Ultimate, then like a
Trishanku you will be thrown out. Even if there were
to be some person to give you a pass to go to
heaven the authorities in heaven are not likely to
receive you. They will say the pass given to you is
invalid, better get down, get lost. They will throw all
your baggage lock, stock and barrel out. So don’t
try to carry the luggage, travel light. Read the article
“Travel Light”. See the linkages, see how Master
views his thoughts.
“The echo of the voice diminishes when it

travels a long distance, and then there is silence
all around. I believe that this is a clue to remind
us that we can get into a better state”. When the
calmness that comes to you, here he talks about the
silence, another word for it, it is a clue to remind that
we can get into a better state. “If we enter into the
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CRAVING OF THE SOUL
life, from which silence starts”. Here he says
silence tells you that there is a life of silence. Here
there is a life of noise, in the beginning that’s what
we started with, the life of noise. The life of silence
is there. Those of you who have reading one of my
articles called “Working in silence” will understand
how you can work in silence. If we don’t know how
to work in silence we need not talk about spirituality
at all and you and I have to work in silence. That’s
why we say you please meditate early in the hours
of the day, it is silent, try to make your mind calm, try
to feel the presence of the Divine, work with it.
“When we dive deep then we bring pearls

out of it”, an obvious sentence. But are we
prepared to dive or are we prepared to swim? Is it
more happy to swim than to dive or is it more happy
to dive than to swim? Swimmers may answer. I
don’t know, I don’t know swimming. “The wisdom
of man is that he should make the unfavourable
things favourable.” He is talking about the earlier
things because your problems are unfavourable
things, you think it is not favourable to you, but in
reality they are favourable. A burden, an
attachment, it is a disgust you get after sometime.
With every attachment you get a disgust, every
person feels this, you get a disgust, you do not know
53
what to do with it, then recluse comes. Don’t
become a recluse. Let the disgust get transformed
into belief in the Divine, and then you get a pearl. If
you don’t go into the problem and try to put it under
the carpet saying that everything is alright, you are
only swimming, you are not diving deep. Go into the
problem, try to see which is it that is holding you,
you get perhaps an answer there. “In other words,
we should try to succeed in converting the whole
of the material force into spirituality: and it so
happens in our Sahaj Marg system, if we get a
competent master.” Now the problem comes.
Here it is put in capitals. I am cent percent sure that
it is a small one because the Master is one as we
have said in the beginning itself “O Master” becomes
always our Master, the Master for all of us. So here
you require a person who has moved on the path. A
person who has got a degree in science, Master of
Science, he is not a scientist. He is not an originator
of any new theory. He did not discover all the things
that have been taught in science, but he knows. A
man who has moved in the path who knows
something about it can tell you. If you get such a
person he will tell how to convert an inconvenient
situation to a convenient one but his words are likely
to be bitter, unpalatable because due preparation is
not there as Babuji puts it. Due preparation is
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CRAVING OF THE SOUL
required for that. An expectancy of a miraculous
solution to a mundane problem is the level of a tribal
consciousness, the beginnings of human life. The
preparedness to face the consequences of my
earlier action and face the adverse circumstances
now, taking it as a justice of a just God is rational
and human but we tend to lapse into tattles and
totems to save us, talismans, you have got umpteen.
The irrationality seems to have a more powerful
effect on our mind than the rationality. It’s only a
rational mind that can accept the concept ‘Yes if I
have done something wrong I should take the
punishment for it’. If I have done something right I
should get a reward for it but you come to know in
life this it is not necessarily true therefore you are left
with no other alternative except to believe or accept
the existence of a just God, a Samavarthi. He will
not do anything wrong, He cannot do anything
wrong. Those of you who know a bit of astrology
know that the Tula, the balance symbol in the
zodiac, the person who is exalted is Saturn and he
knows what is just, and Saturn, you know how he
behaves, but nobody is prepared for such an
interpretation because it is not astrology nor is it
mysticism, that is my madness but I am prepared to
share it with you, because I see a certain amount of
reason behind it, a rationality behind it, because we
55
see the circumstances in life as something that is
not good. ‘I need not have been done this dishonor,
I need not have been shown this disrespect, and I
ought not to have received this punishment’. These
are words which have no faith in God. A person
who has got a faith in God cannot say these things.
If you are devout you cannot say that. That we say
it is a fact and a sadhaka has to rethink there. Does
he accept the Master as just or is he one who would
simply gives some alms to people who beg? That is
the notion which everybody seems to accept. ‘He is
capable of giving anything to me Sir’. Yes, he is
capable of giving anything to you but are you
capable of receiving it is the question. In a funny
way once I asked Master, in 1961, he said in a wink
of an eye I can take a person to realization. I said
why not you do that for me. Then he said you can’t
take it. I did not understand much of it. I seem to
understand something of it now. He may be
prepared to give but are we prepared to take? Are
we ready to take? Are we capable of holding power?
Don’t you think majority of us would like to wield
power rather than hold it? Don’t we like to suffer
from the ‘I’ consciousness saying that I am capable
of doing this, I am capable of doing that?. Is that not
‘I’ consciousness that suffers? Have we not in that
process killed the silence in which we are supposed
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CRAVING OF THE SOUL
to be? If you remain yourself in the state of silence,
God knows how to work through you and Babuji
asserts in my system every abhyasi I make use of
him and many miracles do happen because of me.
He says it but then are there abhyasis? Have we
allowed ourselves to be as dead bodies or corpses
in the hands of the Master? Have we surrendered?
Have we become that devout? Put these questions,
aspire for that condition. I am sure the company of
the Divine will grant you that. I am not a negativist.
I am a confirmed optimist, I am a rabid optimist if I
can put it. My faith in others always goes, every
day, the more I fail the more I succeed in having my
optimism. Every failure makes me feel that we can
still work better. The deficiency is mine, we can
always try to better it because you have been taught
a lesson where you fail. So succeed, learn the
lesson, don’t find fault with others.
“All the fibers of our being become

spiritualised, and Reality begins to radiate”. Now
the most optimistic statement of the Master “I am
preparing such souls”. We are not left. He has
not said to us that you are a set of useless stuff, you
have no aspiration, you are good for nothing fellows,
you don’t do your sadhana properly. He knows all
that. He knows that we don’t do our sadhana
57
properly He knows better. There have been other
occasions when he has pointed out that, asking us
to gird up, exhorting us but here you find “I am
preparing such souls that they may have the full
benefit of my services.” Such souls have to
deserve the benefit of his services, please note it.
A digression from the topic, some of you may

not agree, some of you make take it as bad, still I
have got to make the remark since I have made a
note long back. This is a statement that was made
in 1981 and he says I am preparing. If the
successor to the Master as he claims or as they
claim have come into existence in 1974, was there a
necessity for this statement in 1981? Those of you
who want to think rationally may think further. This
gives me an added strength to believe that my
Master is eternal. He is there guiding our destinies.
It is not a preparation that is restricted to 1981. It is
a preparation that may continue for years and
centuries because such men are required. I don’t
think human transformation has taken place, though
it is about 50 years or 55 years. There has been an
inclination towards the divine more and more, that
we don’t like it because there are temples is a
separate issue. We don’t have to go on finding
faults with somebody saying that they are inferior to
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CRAVING OF THE SOUL
us. Nobody is inferior to us and nobody is superior
to us. We accept only one superior person and that
is our Master and so far as others are concerned all
are equal. If this attitude is not maintained we need
not talk about spirituality. There is a stream, when it
rains umpteen number of streams flow from the
mountains. Some are big, some are small, some
become rivers, some just end as a stream and so
are the several temples and mosques and churches
that are coming today. They are in the process of
merging into the big river of spirituality that is
flowing. They will merge, they will have to merge.
Not now, ok, they will merge one day. There is no
other alternative, there is no alternative to spiritual
way of living. Religion is a bondage both on us and
on God. When we say that Lord Venkateswara is
the God, you are confining him to that place. When
we say that Kaaba is the only place where we
should go, you are confining him to that place. Then
how is he liberated? He seems to be in chains and
how can he help me? I want liberation,I want
freedom. How can a person who is already chained
liberate me? This is a rational question, a question
raised by Master. At one end you are chained
already the man who is trying to help, then how is he
going to help? He will make me go round and
round. We will become Ganugeddu along with him.
59
He will be one bull and we can be other bulls behind
him. On this auspicious day I again tell you that this
sentence that “I am preparing such souls” should
be taken by every one of us as the most optimistic
statement ever made because if he is going to make
the great souls from out of us, our views about
ourselves we know, nobody need tell us. We don’t
have the courage to grant for ourselves a certificate.
If we are honest, I don’t think we will grant for
ourselves. If such is the stuff from which he is going
to prepare such souls, what a great optimism. Now
coming back to our assessment about other
abhyasis saying that ‘he is no good’, is it justified?
While the appeal for improving the quality of the
meditation of the abhyasis cannot be given up, I do
not think we should err judging others. Allow each
man to be guided by the great Master himself. As
he puts it, your job ends with introducing a person.
Tell the message, pass on the message to others. It
is for the Master to sink into the hearts of the
abhyasis. These are all the things that help us. give
a very positive and constructive approach to the
problem of life we have got. The craving of the soul,
each soul, every one of us is a soul here, we need
not confuse ourselves with the bodies that we have
got. Every one is a soul, the title of the message is
that. We crave, every one of us is trying to move
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CRAVING OF THE SOUL
towards the divine. We have so many impediments.
Each one has his own bondages. How can you say
one set of bondages is superior or inferior to others?
We should always like brothers give a helping hand
to other person to come out of his problem. Yes, in
the process we may say that you are deep into mire
you please make an effort to come up, I am also
trying to pull up. If the other man tries to pull you
down, you have got to tell him that he has got no
business to pull you down, you better come up. Our
aspiration is to make great souls, our aspiration is
not to sink into the levels of the dirty souls. In the
name of help let us not sink because that is what
exactly is happening every day. You ask somebody
in your house to follow the system they will say no,
you please avoid the system. If you don’t go for
meditation today, what is it that is lost? Have we not
got some better assignment today? Is there no
better appointment for us today? Is this something
more important? Don’t you think such and such a
cinema is much more attractive in the TV? Why are
you going to waste your time in meditation? Let us
sit, give company for me so that we can enjoy
together. Have you not been talking like this? Don’t
fall, don’t fall a prey to that, don’t try to keep
company with people who are definitely trying to pull
you down. If possible try to give them company to
61
get up, pull them up if you can. If you can’t, be at
least safe.
“There is every sense in living”, now after

having made the positive statement that he is
making such souls. People say “What is there in life,
Sir. The whole thing is rubbish. What is the use of
this life? I got defeated, demoted, disgraced or they
say I have reached the pinnacle Sir what is there
more. I have reached the best place there is nothing
more to get.” Both ways are there. “Not only in
living but achieving the highest.” You must
achieve the highest because he again tells you there
is a duty. It is your duty to reach the highest, not
something high, not something higher but the
highest. It is a superlative side. ‘I am satisfied with
my condition Sir’, I have come across many such
abhyasis who when pulled up saying that you are
trying to fall or you have fallen or you are tending to
fall, please note please watch your condition, they
don’t like it. ‘I am happy with my condition Sir please
don’t pester me’. Ok I say because I don’t pester
them. I don’t pester them consciously but I serve
them unconsciously. I continue, I continue my
service because that is my commitment that I have
given to my Master when he said you please pass
on my message and please note that everyone of
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CRAVING OF THE SOUL
you have said it. When you said that you want to be
an abhyasi you already said that you are going to
spread the message of the Master because when
you are moulding your life so as to rouse a feeling of
love and piety in others, its a promise that you have
made. Keep it up.
“The craving of the soul can be satisfied

best, while one is living and existing.” Please
note it. You must reach the highest condition now.
If you don’t, I had an occasion earlier to point out
that you will be lingering somewhere in the realms of
the Divine and perhaps nobody is going to take you
there unless you come down and you will not come
down and that is a separate chapter about which I
would not like to talk now. Freedom from rebirth is
not the same thing as realization. Freedom from
rebirth is not an assurance in the system for all by
which I mean not for all who do not practice or
practicing. It is for people who have accepted the
Master in toto, not in words, by following every
sentence of his, by following the commandments
assiduously and by practicing as he has asked us to
practice, then such people can definitely be sure
they will not come down because he has told me
when I asked him “Master we say that this is our
method, which is going to give a freedom from
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rebirth. Is it true in case of all?” And he said “Yes,
provided they accept me” and in toto it means,
“Sarvadharmaan parityajya maamekam sharanam
vraja; Aham twaa sarvapaapebhyo
mokshayishyaami maa shuchah.” That is the
promise of this Master also who is no different from
Krishna, he is continuing the message but then it is
only for people who are prepared to get lost in the
conscious of SriRamchandra, all the time trying to
express the Divinity, all the time trying to show the
Master. Elsewhere both the Masters have said that
Divinity has hidden inside and exposed you, you
please hide inside and expose the Divine. The
Divine is the Master who is always with us. He is
there in the heart. Allow it to be seen by others. By
seeing us let the other people see here is the
disciple of SriRamchandra. Let them be reminded
about our Master so that they also would get an
inclination to move towards the Divine. Don’t get
into your sloth, don’t get into your laziness, don’t get
into your attachment for money, property, women
and men and status or otherwise. Let there be only
one attachment and that attachment to
SriRamchandra and if you have that, you are not
going to come back. If you don’t have it, you are
going to come back. It is for you to decide. ‘I cannot
leave my attachment to money Sir’. Ok, come back,
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CRAVING OF THE SOUL
you will learn in next life, nothing wrong. What is
wrong? What is wrong with this world? It’s a
beautiful world created by God, we can enjoy here,
as some people have said it “Let me come back
again and again atleast to be a devotee of Thee, O
Master.” Yes, saints have sung like that and Master
makes a funny statement about it in “Reality at
Dawn”. He says I don’t understand such saints who
say that they will come again and again to be
bhaktas. The minimum goal should be liberation
from rebirth. He makes that statement but then, is
that our goal? Let us not talk about realization. Is
this atleast our goal? I remind you again that
Ahimsa, Satya, Asteya, Aparigraha and
Brahmacharya are the five things that have been
considered as the most essential to be a human
being. Note the sentence there. “Thou art the real
Goal of human life” Are we humans? Put the
question to yourself. Are we beasts? If you are a
human, you should be having all these qualities and
you know your lapses in all five. I know, you know,
everybody knows but we have accepted a Master
who said if you accept me I will save you. If you are
a human being and live like that for seven lives then
you have a scope for liberation is what the tradition
said and here is the Master who says believe me,
surrender to me, accept what I say, do what I say.
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Think that whatever you do as what I do; think all
your ideas are mine, don’t have the “Kartrutva
Bhavana”, “Jnatrutva Bhavana” or the “Bhoktrutva
Bhavana”. You are not anybody here, it is I who is
enjoying. Accept me, accept me in toto, I liberate
you. A promise which I would like to recall again
and again to the minds of the people and also warn
that do not think simply because you have come
here you get that, without doing your duty. Do your
duty. They are very simple, total put together it is
only about one and half hours or two hours, at
certain fixed times. If you are not prepared to do it,
don’t do it. Be prepared to come again, what is
wrong? enjoy, what is wrong about this? Unless you
have already experienced disgust in life, you will not
feel that but are you not disgusted with the way in
which things are happening? Would you like to
come back to the society which is filthy, which stinks
to the core? Is there one amongst us who is happy
with the circumstances here? Is the environment
oppressive? Would you still like to come? Do you
have the courage to come and better it? I wish you
all the best. I am not a defeatist, I will say, yes try
but note in Kaliyuga it has been stated that dharma
will go on decreasing. We are only in the first pada
of Kaliyuga. Only 5000 years have gone. All virtues
have been given a good bye. No Niyathi, our life is
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something that is not governed by any principle.
Relationships have lost their value - social, personal,
family, everything. We don’t tend to live with a
feeling that we are united, we don’t feel the origin,
we feel we are independent. The one word that I am
yet to understand in my life. I will be too happy if
somebody can help me on that. I seem to be terribly
dependent upon so many things, I don’t know how
people say they are independent. Some people talk
that they will stand on their legs. I have never seen
one standing on the head so far. What is this that is
going on? What is this extreme individual
appeasement psychology? You want to appease all
the time yourself? Have we not come to the
disgraceful condition of not sharing your own food
with your children? I can tell you one wonderful
example from my service. There was one
gentleman, he had 14 children. His salary naturally
was limited and he was a good man so he does not
know what to do. So he was taking gruel along with
all his children all the time all the days. No day food.
But on the 1st he will get all the sweets and eat.
Then I asked him ‘why are you eating here why don’t
you take home?’ Then he said ‘if I take home there
will be nothing for me to eat’, that is the position.
That is the genuine position of the person I can pity
him but then is that not the same thing with majority
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of us? Would you not like to have whatever dish you
want by going to such and such restaurant as you
think fit. Is it not true? Am I telling anything that is
not true. Ok at best you will add your spouse but the
third person we don’t want. No brother-in-law in
picture, no father-in-law in the field no mother-in-law
in the field, no daughter in the field, am I right or
wrong? What is the expansion of your
consciousness? People talk to me, in meditation
‘there is an expansion of consciousness Sir’. What
is that expansion? I would like to know. How far is it
expanded? They confuse the relative states of
calmness that they get with expansion because at
that time you are lost. You think ‘I have got a great
expansion’. That is nothing to do with expansion.
You have to expand. your heart must expand. You
should fly along with the Divine because he is not
prepared to be in that cage, as he says it flutters and
it flies and you fly along with it. Let the frontiers of
your body be broken, let the boundaries of the family
be broken so that you expand but are we prepared
for it? Are there no constraints for it? Are you all that
free? That’s one angle. Are you prepared? Are you
ready? One is the individual approach. At least this
portion we must be prepared. Yes I am prepared, I
am ready, the constraints are something different. I
can understand that. We cannot grow even if we
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want to. Our boundaries cannot be extended
beyond a limit but are you prepared? Are you
prepared to argue for that case? Even if there were
to be many others at your home who would not like
you to do that, would you be prepared? Would you
argue? But on the other hand we will say ‘I have
yielded to that Sir.’ You don’t have even the
courage to say I differ, lest certain bestial pleasures
be denied to you. Am I right? If I were to talk to you
as a sadhaka? Is it not the real question? Why do
you compromise? Is it not for some bestial
appeasement? For some physical needs, some
psychological needs, compromises on spiritual
planes are made because of bondages at the lower
plane. “Swarajya Mapnoti” How? How do you get?
You can get only when the Master of this type is
available to you who is prepared to take you. At
least yield to him, follow what he says. That is the
reason why he has not touched the much disgusting
aspect of the bestial existence all the time argued in
tradition. ‘You can never come out of your Kama,
you can never come out of your Krodha unless you
leave the family you must become a recluse. you
should behave like this you should behave like that’.
Babuji refuses to talk about that. His
commandments don’t talk about that. Understand.
His commandments do not talk about these things.
69
The two vexed problems of life he does not talk. He
says it is there. I will see to it that you mould.
Meditate on point ‘A’, meditate on point ‘B’, I will do
the remaining work. All that you have got to do is to
hold it when the wisdom comes. No, you allow it to
lapse. Every day he tells you, every day he gives
you an experience of wisdom, every day we allow it
to go. Sink, back into earth. So there is nothing
wrong about our living or existing. Everything is
happy here, know the path, move on.
“Nobody knows the shore”, again he tells
you the same thing, beyond and beyond. He tells
you again don’t think this is the end. You have got
to go far.
“The beauty of the training of my Master is

that spiritual life runs parallel to the life in the
world, with ever increasing efficiency.” As I told
you, much abused concept of our system is the
parallelity. They think that both these things are
equal. I do not know if there are many scientists
here who can correct me. The two wings of the
plane are parallel or straight I do not know, when it
takes a skew what happens? These two wings are
there. Are they parallel or are they in a straight line,
they are in the same plane. Would it mean
something that is not parallel? I leave it there
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CRAVING OF THE SOUL
because flying with both the wings is another
concept, and when we talk about parallelism here
we say that the line of divinity which goes and then
the line of humanity goes. The line of humanity is
parallel to the other. Parallels - are they real or are
they illusion is another question which you people
have to answer. They merge in infinite, they say.
So what happens there? From my point of view
parallelism is an illusion. You have got to have a
belief that the Divine is along with you. The Divinity
is in your heart and you are there also in the body,
matter also is there. There is a parallelism in that
sense of togetherness. Anyway, I leave it there.
“Once you have decided to attach yourself

with a system, where regulation of mind is the
responsibility of the Master, please give a fair
trial, and have your own experience after
sometime”. This is another most misunderstood
sentence of the Master because regulation of mind
is the responsibility of the Master, therefore, I go on
flirting with my ideas of the basest thoughts that are
available in this world. I would like to flirt with it.
This is what has happened. People do not think that
this is an assistance that is coming to you, when he
says it is my responsibility you do your best and I will
do the remaining things. He is only telling you that
71
the diversion of flow of consciousness is my job. I
will try to do that, you do your sadhana. On the
other hand our way of understanding it is, it is the
duty of the Master. Therefore what shall I do. I read
detective fiction, I read pornographic literature, I go
to the cinema, I read news papers which are
worthless, I see a TV program, I read anything other
than that of the Master’s works almost with a
determined effort. If I can put it, that seems to be
the most determined effort that you have got, not to
read the Master’s books. As I told you, please do
not misunderstand me. I am an optimist. What I am
trying to tell you is, this is the lapse you have got,
please come out of this pitfall. Lock, stock and
barrel throw them out. They might have been
collected at very expensive prices, the filthy literature
I mean, the raddi fellow will be too happy to take it.
If you give it free to him that may be an indication of
sacrifice that you are doing at least of dirt because I
am cent percent sure majority of the people would
expect something in turn from raddiwala. If you
want to throw the paper, it is a raddi, it’s a useless
thing for you still you would like to collect some
money from that. The attachment to money
“Dhaneshana” is a very peculiar thing. Atleast gift it.
If you cannot gift noble things, gift at least dirty
things. It may appear a bit odd that I talk like this but
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is it not true that your attics are filled with this? Is it
not true that your library is filled with these books,
with these types of videotapes, with these types of
audiotapes, is it not true? It’s a pungent remark that I
have got but then is it true or not? Control of mind is
possible only when your mind is treading on the
Divine. I repeat Master’s article on “Control of Mind”
one of the messages at Madras, it is the nature of
mind to be in tune with Divinity that is the parallelism
that you are referring to in the previous line. Mind is
in tune with Divine and anything other than the
Divine it throws out, it’s a refuse. If you have got to
control your mind, you must read only divine
literature. If your mind is confused it is because you
are reading rubbish. Then why read rubbish and
then complain that your mind is confused or is
having conflicting ideas? Why don’t you read only
noble literature? Why don’t you read only things,
which are divine? Why don’t you make it more and
more pure by effort? ‘No, Master said Sir that he
would do that job’. Here the Master refers again to
the Divinity. Divine expels your rubbish, it does its
duty, it controls your mind. Please note the Divine
controls your mind. That is why it is throwing out
rubbish continuously. Whatever you are trying to
put, it throws out. The help of the Master is always
there. The Divinity is as I told you, our best friend
73
who is trying to clear off from our head all rubbish.
The control of the mind is really the Divine task, he is
doing that. All that you have got to do is don’t throw
rubbish there, you don’t do the job of collecting the
rubbish in the name of inquisitiveness, knowledge
gaining, to be in tune with the latest general
knowledge, for whatever reason it may be. These
are all ideas. How we collect filth is a chapter in
psychology by itself. You can go on writing how we
collect filth and having collected all these things you
say that you have not helped me. It is Divine duty to
expel but the poor man has been working in your
head trying to throw it out all the time but then he is
over taxed. God is over worked, He does not get
any extra wages for it. Overtime work he is doing.
Daytime he does it, nighttime dreams also he does it
and inspite of it the filth is not removed. Very poor
worker, he does not foot the bill. We are capable of
making the head so dirty, such a big dustbin, he
can’t clean it. So give a trial atleast he says.
“There cannot be any breakdown in

spirituality, if faith and desire for the Ultimate is
there.” Those of us who stop our meditation in
between and then say Sir I have not found the
progress. They cannot think that they have been let
off by God. He is such a cantankerous friend that he
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never leaves you. Once you made some friendship
with Him, he is not prepared to leave you. Do
whatever you want; he is there along with you. He
does not leave us. He always tells us damn fellow
you have to do something better. ‘You leave me for
a moment I have collected so much of filth you get
lost in that filth’, He says ‘no I will try to expel it and
then I am there with you. I will somehow make my
presence felt. You can’t help my presence, you
can’t get rid of me’. Can there be a better approach
to spirituality than this? Once you start the
introduction properly you can’t help his presence
and I am happy about it atleast, provided proper
introductions are done, otherwise there is always a
God, “Antaryami” is always there.
“Physical or mental troubles do not tell

upon spirituality.” Is it so? It is an assurance here,
Babuji says don’t bother too much. They are bound
to be there. It does not affect your spiritual
condition. Once you have got a spiritual condition
you will not lose it because of this trouble or that
trouble temporarily you may forget. Previous
sentence and this sentence if you read together then
you know temporarily if you stop it because of your
physical or mental trouble. I have now a personal
way of looking at it also. I will tell you one example.
75
One gentleman has reached a very high condition of
Prapannagati long back almost, but then the
problems at home were so bad he forgot, he could
not. He was in a confused state all the time doing
his routine if possible and if not possible leaving that
also. Another gentleman who came much later once
made a statement about the other person talking
some platitudes to him. Then I said please don’t talk
to him like that, he knows more. I had to say this
because his spiritual condition was such that he
knew that but temporarily he is in cloud. We should
not make such judgments that easily and make
judgments without knowing his condition is not
correct also. Spirituality will not go, don’t judge a
person by that. I don’t know whether my friend is
here when the introduction was done or the course
was started his report made me feel that he is an
advanced person. Then I said I will personally try to
look to him. I went to him, I found him as an
advanced person. I said you are already at that
plane it would be easy to practice provided you
accept the Master. Traditionally bound, he had his
own reservations, he took his own time. Now he is
there with us. Why I am saying this is whatever you
have gained in this life will not go a waste in the
next. What you have gained in the last life will not
go a waste now and every one of us have made
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some progress in our past lives otherwise we will not
meet here. This system is so pure that nobody
would walk into the system that easily because it is
easier to go to some temple, some darga, some
church or do some japam, some tapam, catch hold
of some mantra, yantra, tantra whatever it is we can
do but here this is pure spirituality. You don’t walk in
here and stay here for sometime unless there is
already a good Karma behind. There is something
like the past that comes with us.
“My Master unequivocally declares:
`Spirituality is my responsibility, as practice is
your responsibility'.” So don’t try to give excuses
for practice saying that Master will do the practice.
You better do the practice, he will take care of
spirituality.
“Religion is really the signpost on way to

God realization, but you will have to pave the
right way for yourself”. Those of you who have
seen a sign post must be thinking that the road also
is neat afterwards. It need not necessarily be so if
you have moved in the interior villages of India or
the mountains where several holy places are
marked saying that this is the way to Jabali
theertham, umpteen number of religious places are
there in the Himalayas, you go this way you will get
77
this, you go that way you will get that. You walk
about 15 miles, 20 miles, 25 miles, 30 miles on a
rough terrain you have to go. Signpost only tells you
if you go this way you will get it. It does not assure
you that the path is something that is clearly paved
and then you can walk on that. They are very much
like our Indian roads. We should be happy about
that. Atleast one thing on which we should
acknowledge our indebtedness to the government
is, the bad roads that are there after the signposts
because signposts will give you good roads
elsewhere, in our country we are fortunate fellows,
we don’t know where it will lead. Here he says it’s a
sign post to God realization but you will have to pave
the right path yourself. It tells you this is wisdom to
get out of all these things beyond that it serves no
purpose. People who would like to cling to the
signposts are welcome. Instead of moving on the
path if they would like to cling to the sign post, that
is a good way of being religious. Go with certain
amount of humour also within this, that makes you
lighter.
“Problems are so many with all humanity;

and as such as one remains attentive to a
problem, it becomes a stumbling block for him.”
This is precisely a point that you should note.
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Problems are there for us but why should we stick
on to it all the time? The problem is not going to be
solved by thinking about it here and on another
place again, kindly some of you who search the
books kindly note there is one statement- instead of
thinking about the problem if you can think about me
at that time the problem will be solved and your
purpose also will be served. Why don’t you do that
he says. We think about the problem and he says
you think about me the problem may get solved and
you will also be bettering yourselves. Why do you
think about a problem which you cannot solve? I
cannot tell you where exactly it is but I have read
that sentence.
“Disappointments make us cowards.”

That is true. If you have got a problem and go on
worrying about it, disappointed about it that makes
us cowards. That means it makes you go to the
religion and then ‘O God grant me this I will give you
in turn this. You marry my daughter I will marry you
to a concert that you have got already, again and
again I will do that job’. It does not matter much on
the same day somebody else is also marrying you
but I will marry you also. Hundred people join
together to marry the same person, to the same
consort, in the same venue and that is the joke of
79
religion. Laugh at it if you can if you cannot laugh
keep quiet but I laugh, I laugh at the whole thing. It
is such a ridiculous preposition I cannot even think
that such things can be accepted. I don’t mind if he
is marrying every day, one person doing the
marriage to one person. The same marriage is
being performed by 100 people, 1000 people and
each one of them is vying with each other, is it a big
kalyanam or a small kalyanam. How can there be a
big kalyanam or a small kalyanam I don’t know. I
come from the temple town so I am amused at the
whole fun. For your information I have never
performed one, I will never perform one because he
is always happy, let me not try to divorce him from
his consort and then marry him again. It is a regular
daily exercise poor man he is being denied his
consort and then somebody takes her out and
somebody brings her in and again takes her out.
100 people perform the marriage so who is the
kanyadata, who is the person who is doing this
marriage? Nobody knows. People who are highly
devoted to Lord Venkateswara even like me may
feel offended but I have got a better understanding
about that Venkateswara than others, that’s a matter
not to be discussed now, but my point is simple. It is
such a ridiculous exercise, every day it is going on
and what is this big and small we don’t know. How
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can there be a big Kalyanam and a small kalyanam
for the same person at the same time? All that
matters is the prasadam that I get. 10 laddus here
and 20 laddus for somebody else. So we can have
some fun with religion. They may get annoyed but
then amusement certain times makes some people
annoyed and it makes us cowards Babuji said,
because cowardice makes you think in terms of a
solution which is not rational, which is not based on
some principles of equity. You have done
something wrong, you have got a problem, you
better get out of it. ‘No, I would like to go to such
and such a temple. If I visit such and such a temple
they say that the problem that I have got will be lost’.
“If somehow we remove the prefix ‘dis’,

‘appointment' remains. That means we have
been appointed for something; and when
appointment for certain job has been made, we
can never think that we are unable to do it. That
means a sort of a wave is working smoothly, and
you are carrying on with it”. That is, I am there,
once I have given an appointment to you, once I
said that I have accepted you as an abhyasi, once I
say that the Divinity will work through you then
Divine flow is working behind you. Don’t think that
you are an incompetent person. Don’t get into that
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state of saying that I am not able to do this, I am not
able to do that. You will be in a position to do it. All
that is required is certain amount of will.
“In that case, there is no idea either of the

past or of the future.” You need not worry about
the past which brings you all the problems of your
life. That is all karmaphala that you are having. You
need not worry about the future because you are
following my system and you are not going to have
those karmas. So neither the past is there nor the
future is there and you are a person who is going to
be free.
“Be like a tiger in the realm of God, and

progress is assured.” He says don’t be cowards. If
we yield to a particular thing, if we feel
disappointment, we become cowards. Don’t feel
disappointed, you are appointed, you wanted that,
you got it or Divine wants it therefore you got it. In
either case you accept it. Accept everything as
Divine gratitude.
“The main purpose of our Mission is to
install spirituality in the place of prevailing non-
spirituality, through Sahaj Marg, pronouncing
Master's message: Àwake, O sleepers, It's the
hour of the dawn'”. I don’t think it requires any
further clarification, it’s a very simple thing awake O
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sleeper’s, we are sleeping for what? We are
sleeping to the presence of the Divinity that is
expressing himself here. It is the hour of the dawn,
the first few years of His life, which is going to
extend to a millennium. It is hour of the dawn still
and we had the courage to say that the Sun has
already come. The institute has got the emblem to
say, yes here is the Master. It is no more the hour of
dawn for me because 50 years is sufficiently long,
we are facing the Master. We are having him. Now
there is no point in sleeping even after the Sun has
risen up. If it is the hour of the dawn and if you don’t
get up there is an appeal but what right have we to
sleep now when he has already come up. It is
ignoring the presence of the Divinity, of the Master
here that makes you sleep, that makes you slothful,
that makes you disrespect his commandments.
Every commandment has to be followed and if you
don’t follow it please note that it is disrespect to the
Master. It is disobedience to the Master. “The
change, of course cannot come overnight”. The
beast in us is not going to yield that easily. Our
habits die hard, our attachments are too much.
Even if I want to get rid of somebody else they don’t
want to get rid of me. I asked my father, once as
how would you summarize renunciation? Then he
said when you come to a stage, there comes a
stage, when you can say that I have nothing to do
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with the society, with all the people in and around I
have got detached. You are perfectly renounced
when they tend to neglect you totally. When your
existence or otherwise is not a matter of
consequence to others then you are renounced.
That was how he was telling me. So that particular
attitude will take a long way even if you want to be
out others will always cling to you. They will try to
pull you down all the time. Have they forgotten you
as a useless fellow who will not hear? ‘You seem to
have your own way’ either they are condemned to
follow you or they will definitely condemn themselves
by leaving us. It is left to them but have you that
determination?
“The aim of our Mission, will, however,
certainly be achieved, if its members work with
love, patience and co-operation.” I can only
appeal to you on his behalf, apart from what He has
done, that let us have this. Love we should have for
our Master, patience with ourselves we should have
first and co-operation with others is also required.
Patience is not so much with others. Many people
think patience is with others. You must be patient to
other people. No you ought to be patient with
yourself. You know how wretched fellow you are
everyday sinking back to the same position again
and again. Don’t give up the task, follow it, repeat it,
persevere, persevere in the path, develop the
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patience. Fortitude may be something connected
with others but patience is with ourselves.
“I need such persons in our organization,
who may shine out like the sun. People
themselves will be attracted when they know that
our method is correct”. This is the appeal, this is
the appeal of the Master. He says behave; behave
properly so that other people get attracted to this
path. You will be the persons who will help others,
you will be serving others.
“One lion is better than a hundred sheep”.
Because what is required is courage, earlier he used
the word tiger. Earlier to that he used the word
coward and now he uses the word lion, the king of
animals, most courageous one and then he says
one lion is better than 100 sheep.
“But we should try as human beings to do
spiritual good to others”. That is the logic he
gives. People themselves will be attracted when
they know that our method is correct. If you have
got to live like that you have got to be a lion. Why?
To better others. What if they don’t come? You are
true. One lion is better than 100 sheep, but nothing
wrong in trying to serve others.
“We should try as human beings to do
spiritual good to others”. This will enable many of
the abhyasis and trainers who feel depressed often
85
saying that ‘in spite of my telling several times they
don’t come, he has put everything that I said in deaf
ear, I have wasted my time for 5 hours with him, I
talked to him repeatedly Sir about this, He does not
want to follow’. Don’t lose your patience, tell. It is
only one lion who will come. Everybody will not
come but nothing wrong in telling about. Go on
telling. We should try as human beings to do
spiritual good to others. O Master thou art the real
goal of human life. Are we thinking in terms of
human beings for spiritual service? Are we getting
oriented towards service as a human being? Does
your concept of human include that? Is your mind
clear on the subject? For you to meditate and know.
“Earnest labour on Master’s way shall
never go in vain. Amen!” I am sure our effort
together here now has not gone in vain. It makes
us rededicate ourselves to the path. Our craving of
the soul is going to be fully satisfied. Have that
confidence.
Namasthe.
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THE SOLUTION
Though I know the paper (Satyapadam –
New Era - Basant 2010) is a bit tough as it deals
with the problem of transformation itself and how our
mystics, saints and others have struggled to bring
down the influence of the lower mind in all our
activities. Annihilation of it is the solution that the
recluses and sanyasis have given. Moderation is
what Master talks or it is trying to bring the lower to
the functions of the higher through the laws of the
lower itself. The animal needs to be tamed and not
to be slaughtered.
The struggle that you and I are making in the

process of taming of the lower nature is something
that is exceptional. It is not common nowadays to
find people struggling to control the lower nature.
People have yielded to it (lower nature) more by
option. Somehow or other, the tenacity, which is
one of the essential characteristics of life itself is
going down. People don't want to be tenacious, they
want an easy life, easy going, everything instant,
including instant realisation. That is perhaps one of
the notions people have got about realisation.
Pranahuti does not grant you instant realisation.
Pranahuti helps you to realise how you can control
your lower nature. The infusion of Pranahuti
enables us to think how much the divine seeks us. I
don't think it is so much we who seek the divine; it is
the divine who seeks us. He seeks us so that there
is more harmony in this world. God wants to have
his kingdom here now and not elsewhere. That is
an escapist doctrine to think the kingdom of God is
elsewhere. But when we talk about happiness here,
we are not talking about pleasure, or ways of easy
going. Happiness is not related to easy going
temperament. Hard work gives us happiness. This is
a fundamental point that you and I are struggling to
show to the world, as grhastas. Yes, we live
happily, we accept the challenges of life, all
problems that come to us in life. We accept it, face it,
shout at the problem, cry at the problem, but still we
are the people who are struggling with it. But
whenever we try to solve the problem of the lower
nature with vehemence or with violent methods of
repression and suppression, we fail. We have been
failing. It brings a lot of disharmony, apart from our
failing. When something wrong goes with somebody
and you start shouting at him, you are bringing more
friction than necessary. It is a problem with children,
it is a problem with parents, it is a problem with
spouses. It is problem with business people or
bosses. In every case when we try to react to the
88
THE SOLUTION
problem with the lower mind, we bring in friction.
And why are you trying to fight with the lower mind?
So that the higher values may be maintained! It is a
ridiculous way. You want somebody to be in the
higher plane and in order to make him come to that
condition, you have got a big stick. Every parent
has done it, every teacher has done it, every
businessman has done it, and that is the way in
which we are going, and we have got all sorts of
theories of carrot and rod. There is no end to such
philosophies.
We have got to bring in the supra rational. We
have got to bring in the Pranahuti every time we face
such problems, because we require that succor, we
require that support. Think about the Master, most
of your problems are solved, because that moment
you think about Him, there is an influx of Pranahuti
that comes to you. This applies to all people who
are introduced; it does apply to all, because
sufficient bore should have been there. Somebody
used this word, bore - master CVV is one of the
persons who used this word 'bore'. You have got to
have a bore so that influx goes in. We don't use that
word, but it is not wrong to use that word. We
should be prepared to receive that influx and that is
what is being done through introduction. Whether
89
you receive it or not is your option. You are enabled
to receive is what is the introduction. If you can
bring in that consciousness to solve your problems,
and seek the Divine in every walk of our life, we will
surely be moving towards a more harmonious life
and a more harmonious world.
The time that we spend in meditation,

whatever may be the time - it may be one hour or it
may be ten hours, it can only intimate you that you
are in the company of the Divine, I repeat the words
- you are in the company of the Divine, not seeking
his company. If you have got that awareness that
he is with you when you meditate, you will find
solutions of a different order for all your problems. It
is not the rational mind that works then. We have
been under the illusion that rationality is a panacea.
Those people who are aware of the techniques of
hypnosis or dream analysis know that problems are
solved not in the rational way by us. Every dream is
a solution to the problem that we have and we are
trying to seek a solution when we meditate. There is
a disharmony which you want to eliminate and come
to a state of harmony, peace and balance. Kindly
note that balance always implies two forces.
Grhasta alone can understand this problem.
Recluses can give no solutions for our educational
90
THE SOLUTION
institutions. But they have been giving and people
have been receiving. Whether it is missionary kind
or the service oriented organisations who take up
that job. But what is the philosophy they advocate?
The philosophy of the recluse. We should have a
philosophy for a Grhasta. As yesterday I was talking
about, the wanting mechanism cannot be abolished.
It will be there. We should know how to balance. I
don't know whether human beings will ever come to
such a solution soon, but that is our prayer.
When I see the world for the past one and
half centuries, there has been very little
improvement. Everyday things are becoming worse.
People are getting infuriated for nothing. Cool and
collective thinking has got out of our approaches to
any problem that we try to solve. When we differ,
we almost come to the conclusion that we should
fight. Difference does not mean fighting. When
there is a difference, we can always have an attitude
of trying to take the other man's point of view, or the
point of view as I was talking about it yesterday of
the 'monadus monadum' - the centre. The point of
view of the centre instead of the point of the view of
the various degrees of the circle.
I have every hope that the method that we

are practicing will give solution to the strife ridden
91
society. But many times I feel sad as to why the
efforts of so many good people like us doesn't find
expression in reality, in society. I was always
amused about the stories of Hinduism, that the gods
and the asuras fight, and it is the phenomenal power
of the asuras that make the gods go to either
Brahma or Vishnu or Siva and seek his help to solve
the problem with the asuras. The asuras are there
even now amongst us. There are also some saints
like us. Just as those gods and saints appealed to
God, we need to appeal to Master again and again.
We need to pray. We need to take the 9 p.m. prayer
in that spirit that the asuras are also coming to the
line. We are not going to oppose them. The asuras
will have to be transformed and there have been
cases of many asuras who were divine. The path of
the saints surely will find a solution, particularly of
this order, and I can only appeal to all of you. This
system that we are following is the solution.
I repeat, it is THE solution. Follow it.
Pranam.
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Reality dawns upon him alone who
goes back along with Nature making
himself subtler and subtler
The topic of the seminar is of seminal interest in the

present day context of life. The topic chosen is from
the article Peep into reality by the Master. It needs
no special stress to state that there are problems
and difficulties that need to be attended to
expeditiously and all solutions are being tried without
going into the root of the matter. People get lost
because they think that there are thousands of
problems in the world - inflation, drought, stress,
children which drive them crazy. But in fact the world
has only one problem- a disorder in the minds of
people that stop us from seeing reality that stops us
from acting correctly. There is a dark veil that exists
in our heads- it is as though we are all blind. We see
with our eyes, hear with our ears and smell with our
noses but we do not perceive with our minds. This
functional disturbance of the mind stops human
beings from fulfilling the purpose of transformation of
humanity for which we are created by the Master.
In the path of spirituality there are mainly three

categories of persons:
a. Those who seek to obtain a greater life-
mastery.
b. Those who pursue common goals of life
and also seek something beyond the
ordinary life to grow towards a higher and
spiritual state of being.
c. Those for whom the primary purpose and
preoccupation of life.
Master essentially addresses the third
category of persons while also exhorting the other
two types of aspirants. Master states that “We must
march on the path of realization like a brave soldier
with full faith and confidence, not minding the
difficulties or reverses. (Reference: BWS 209)
The core of the surrender to Master is a trust

and confidence in Him. In this process one takes the
attitude that he seeks the Divine and nothing else.
All else other than the Divine is to be treated as chaff
and of no value. One has to give himself up entirely
to Him and since he wants that he shall surely meet
and realise Him. His attitude should be “I ask
nothing but that and His actions in me, whether
veiled or open is bringing me up to Him. Let Him do
all in His own way and I shall believe Him and
accept His will and I do not insist on my own time
and way. I shall steadily wait for His presence and
94
REALITY DAWNS UPON HIM ALONE .........
joy and go through all difficulties and delays relying
on Him and His word and never give up. Everything
is for Him and myself too. Whatever happens I shall
keep to this aspiration and self-giving and go on in
perfect reliance that it will be done.”The swaying in
our condition is all too familiar to sincere
practitioners in the path. There is absolute need to
be vigilant all the time. Because when our condition
is good, the lower movements of the mind have a
tendency to subside and be quiet, hiding as it were,
or they remain at a distance. But if we were to lose
vigilance they slowly begin to rise and draw near,
most often unnoticed. And when we are off our
guard surge up suddenly. This happens quite often
and until our whole nature, physical, vital, mental
and the subconscious plane too, get enlightened
and conscious of the Divine always. Till this happens
one must always remain watching in a sleepless
vigilance.
We are all aware of the deep calm and

Silence within that has been acquired during
meditation and prayer. Sometimes we take an
attitude of going on with the calm within and slowly
changing what to be changed and postponing
certain things for the future. Though this is not a
wrong attitude as such this makes us somewhat lazy
95
allowing things to play on the surface or what we call
superficial level engaging in desires and wishes
which should have been put under check. This shift
in the attitude opens the way for the old tendencies
of the lower mind to surge above in areas that we
are not prepared to change. This facilitates the
hostile forces within to take us off the guard and it
should be noted that these forces are more vigilant
than the aspirant and seize every opportunity. It is
here we need the assistance of Pranahuti more than
at any other time- it is at this time the inner core of
our being then finds its resonance.
There is a door to our inner spiritual wealth

and that is our tiny heart on which we all meditate.
There is great spiritual wealth waiting beyond this
inner door that yields an inexhaustible reserve for
our lives. This inner door is the entrance to for us to
be "real man". We are all conscious that it is through
this inner door we are being led to evolution to the
higher human principles; but it is not merely by
increasing our intelligence, which is primarily
focused on the attainment of pleasure and comfort.
We are spiritual entities born in animal vehicles and
not animals incarnated with a spiritual force. The
body and the intellect must be trained to work for the
benefit of the spiritual entity and not the spiritual
96
entity and the intellect for the exclusive benefit of the
physical body.
We all know that the heart is our access point.

It is the key that unlocks the doors to our inner
dimensions. It is the connecting point for all wisdom
to enter this world. When we gift our heart to the
Master and see how the light shines through all that
we touch. Compassion and tolerance reigns through
all that exists. Then in this earthly realm, which is
truly sacred, there is no more room for hatred and
destruction. Such acts are simply the deadliest
version of a temper tantrum, egos gone amuck
because they cannot have their way. Wisdom
informs that blowing things up is really only a
countermeasure to feeling impotent.
That there exists darkness is a truth of the

modern world. This darkness exists as a result of
several factors, all of them related to being closed off
from the wisdom of the heart. When our close
proximity to the Master is fully established in our
heart and head and there happens a fusion with the
Lord all that remains is to be a soldier working for
the Master in thought, word and deed. Then we can
let destructive events be our inspiration to opening
our heart, showing our spiritual wealth and loving
one another. We can defeat the darkness by simply
97
being true to our real nature and Master. This
wisdom must never be squandered or cast aside in
favour of dark shadows that harbour nothing but
hatred and the desire for revenge. The world has
had enough of war and these self-destructive acts.
There is no room left here for souls committed to the
dark agenda. They are being recalled to Source and
will be revamped to fit the new world that is now
emerging, which only has room for Divine Wisdom.
It is time for the Divine Master to shine again

fully, in all brilliance, as the mainstay of this New
Age. Co-operation, sacrifice of personal interest
being the corner stones of such wisdom there is
prosperity, universal brotherhood and world
citizenship and creativity are there for the taking and
we can each partake of our share as we rid
ourselves of any remaining dark impulses. It is time
to say good bye to our darkest corners as we open
to our heart and unleash our hidden potential. The
Master has humanity as his main intention and we
are the vehicles of His advancement into this realm.
We have to become totally Master Centred to
discharge the task expected of us as duty to the
divine. The presence of the Master is felt every time
we pray as an unbroken silence. It is a wisdom
statement when someone said “The highest form of
98
grace is silence.” A small story is worth mentioning in
this context.
According to legend, while roaming in the

desert a young man came across a spring of
delicious crystal-clear water. The water was so
sweet he filled his leather can so that he could bring
some back to a tribal elder who had been his
teacher. After a four-day journey he presented the
water to the old man who took a deep drink, smiled
warmly and thanked his student lavishly for the
sweet water. The young man returned to his village
with a happy heart. Afterward, the teacher let
another student taste the water. He spat it out,
saying it was awful. It apparently had become stale
because of the old leather container. The student
challenged his teacher: "Master, the water was foul.
Why did you pretend to like it?" The teacher replied,
"You only tasted the water. I tasted the gift. The
water was simply the container for an act of loving-
kindness and nothing could be sweeter." The
meaning of this story is "It is the thought that
counts." It represents the awareness that goodness,
even happiness, is a choice available to us in every
moment. Even in hard times; even faced with that
which we would never wish for ourselves, we have
99
the capacity to experience the sweetness lying
beneath the bitter.
Master states in this article that “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.”
Master while discussing the issues relating to

realisation asserts that “God is the Centre
wherefrom the energy starts. Energy becomes
frozen if its utility is not there. So in order to maintain
His existence, He sent out power which resulted in
creation. A number of people merely ask questions
pertaining to Divinity. But how to attain it, is not
generally found in the minds of such people. If we go
on talking about the taste of mango it will not help us
unless we eat it and know for ourselves its taste. I
may say here that Reality is not the field for
cowards. Lion-hearted men alone can dare
approach Reality and men are made so, by Natural
Path.”
100
Master while asserting that realisation is easy
through the Natural path also cautions us to be
vigilant and determined not to lose sight of the goal.
He states that “The divine experiences are the
perceptions of the conditions relating to Divinity.
When the Divinity begins to yawn in good measures
towards us, our march becomes smooth. We
experience different conditions on the path when we
set our heart with devotion to attain the Ultimate.
Reality dawns upon him alone who goes back along
with Nature making himself subtler and subtler.
Unless the grossness is completely off, we cannot
even peep into Reality. For the impediments if any,
we alone are responsible. Until and unless these
things are removed we cannot expect the advent of
Reality. To realise the Subtlest Being, we should
adopt only subtle ways. On the contrary, if our ways
are gross, we, in addition to our own grossness,
begin to form the curvature and every vein of our
body creates a pole to bring about changes in the
system with grosser effects. Unless they are
destroyed by the power of the Master there is no
way open to Reality.”
As sadhakas we know it is not all that easy to
get rid off the grossness settled in the core of our
being. It is the help that we get through Pranahuti
101
that makes us confident of reaching our goal of life.
We should naturally love to consider carefully, settle
and move towards that which most strongly and
rightfully attracts us holding our helm straight and
not to drift with the wind. We should move in the
Natural Path with the determination that no force on
earth can resist our movement. This may mean
many hurdles and they need to be overcome with
stoic determination. Our prayers should always echo
the feeling of our heart saying “rather than love,
money, fame and prosperity grant me the Real
Truth.” It is unfortunate in this period of time the
children seem to inherit villas, automobiles, home-
theatres, membership of clubs of sorts, farms and
farm houses; for these are more easily acquired
than got rid off. How much more fortunate it would
be that these children are born in areas where it is
natural to be in tune with Nature than in this modern
cities and urban conglomerates where they are
being prepared to be the ‘ self-slave-drivers.’ To be a
real man is not merely to have subtle thoughts nor
founding Missions or usurping them but to love
wisdom so as to live according to its dictates, a life
of simplicity, independence, magnanimity and trust
expressed through a life of service and sacrifice.
While there is no denial that civilization has been
improving with better roads, modes of
102
communication and commutation and habitation we
are not sure whether the quality of homo sapiens
has improved proportionally or even incrementally.
To live according to Nature and being simple

is not all that simple and easy for the modern man
who has almost lost his roots in Nature. One has to
necessarily be very determined to live a life of higher
values or better higher laws. The primary higher law
is to be a vegetarian for after all non vegetarian food
it is argued is chosen to do hard work. For simple
living it is not necessary to slog 16 to 18 hours of the
day and earn wages to be squandered on
unnecessary food, junk and non vegetarian and on
buildings not required for personal occupation and
member ship of clubs that are never utilised etc., It is
interesting to observe that the work required to
afford meat, requires meat to be eaten a funny
vicious circle that man irrationally chooses. In the
evolutionary text as we are evolving towards more
civility, less brutality, more consciousness, less
meaningless sport, non vegetarian food cannot be a
sane choice. Chastity which is a casualty in the
modern times it should be noted with care and
attention is the greatest virtue. To quote Henry
Thoreau from his experiments at Walden “what are
called Genius, Heroism, Holiness and the like, are
103
but various fruits which succeed it. Man flows at
once to God when the channel of purity is open. By
turns our purity inspires and our impurity casts us
down. He is blessed who is assured that the animal
is dying out in him day by day, and the divine being
established..." "All sensuality is one, though it takes
many forms; all purity is one. It is the same whether
a man eat, or drink, or cohabits, or sleeps sensually.
They are but one appetite, and we only need to see
a person do any one of these things to know how
great a sensualist he is. The impure can neither
stand nor sit with impurity." I think the issue has
been presented with perfect balance. We as
sadhakas in the Natural Path know the effective
practices of meditation on points A and B. While
working on ourselves it is our duty divine to share
this wisdom.
Our Master desires that every man builds his

body to be a temple. For this we should know that
we are the sculptors and builders and painters and
our material is our own flesh and blood and bones.
Reality and Nature are always in balance and this
would be clear if we note how the cycles of life -
night and day, the seasons and ofcourse the moon.
It seems that reality is in constant motion from one
extreme to the next, never pausing, from total
104
expression, differentiation, materialism and self in
the day and unity, spiritualism and God in the
evenings and mid night. Man needs both to be
healthy and whole. Man must express and interact
and create, but he must also be nourished spiritually
and emotionally and retreat to the hearth, only to be
reborn again the next day. The ten commandments
of the Master has to be closely read and understood
to gain an access to the call of the Master to be in
tune with Nature. Master states that “One should
lead a simple and pious life absorbed in constant
Divine Consciousness, discharging properly at the
same time all his worldly responsibilities and
duties. (Reference: SS 36)” That is the way of
humanity in the near future. It is not any prediction,
but a reality that is taking shape in our mental
sphere. Everyday whole continents are being
opened up with in with new channels of thought: not
of trade and commerce but service and sacrifice.
In our march to our Homeland as we

advanced confidently with faith and devotion to the
Master and in our endeavour to live a life as
directed in the Natural Path as opposed to the
principles and methods of the market place
practiced by the majority we are meeting with
enormous success in the most uncommon hours.
105
Many of the things that were familiar and dear have
been put behind by us and we have been moving
towards an invisible boundary. We are learning new
universal and liberal laws and have started living
with the higher order of beings. We are not any more
in the vicious and anxious tendency to be developed
and subject ourselves to many influences to be
played upon; we know it is all dissipation. Real
Humanity like darkness reveals the heavenly lights.
As the Upanishadic seer said “The light of Brahman
flashes in lightning; the light of Brahman flashes in
our eyes. It is the power of Brahman that makes the
mind to think, desire, and will. Therefore use this
power to meditate on Brahman. He is the inmost
Self of everyone; He alone is worthy of all our love.
Meditate upon him in all. Those who meditate upon
him are dear to all. (Kena Upanishad) In our Natural
Path as Dr. K.C.Varadachari puts it “It is the
rehabilitation of man in his Divine nature that is the
aim. (Reference: Vol 1 - pg 577)”. That being our
destination it is clear that we should return to our
original nature that is pure and simple.
Master in his commentary on the 4th

commandment states “After dealing with the subject,
my humble request to you, the reader, is that you
should try to re-own the latent power which is the
106
very quintessence of Nature by breaking up the
network interwoven by yourself. Taking up for the
ideal the simplicity of Nature, which is before
everybody’s view, you should set to work for the
attainment of the Goal in a way that all senses
having merged in may become synonymous with
that remains after the fading away of the previous
impressions. Then alone can you think of yourself as
diverted towards Him in the true sense.”
Whenever we talk of diversion of the lower

mind to the upper we think it is all simple but from
the clarification of the Master in the above sentence
it should be obvious it is not all that simple for us.
Master immediately gives a solution to this problem
by saying that “One must go on reducing the
activities, shaking off all superfluities that have
entered into his being, for the purpose of shattering
his individual network and assuming the purest state
one has finally to acquire. This is possible only when
he associates himself with one who, having
shattered his own network, has had enough
swimming in the Infinite.” We have either by fortune
or divine will got the company of the Master ensuring
us that forever: now in the physical realm and later
in the divine realm-we will be with Him and this gives
us an opportunity to work for Him and His glory.
107
Human transformation will not be any more a catch
word but a reality made possible by our actions of
undaunted courage and special will supported by the
Eternally present Master- beloved Babuji Maharaj.
Om Tat Sat.
108
Grace Divine
“We must never be disappointed of the Divine
Grace.”
This statement is one of the profound spiritual

truths revealed by the Master. Master while
discussing the problem of disappointment in the
progress we make in sadhana makes this statement.
Master makes a simple and pithy summary of his
system when he said “God is quite plain and simple,
devoid of everything, not to speak of any solidity. So,
it is absolutely necessary for us to free ourselves
from grossness and solidity in order to achieve Him.
The solidity comes in by the effect of our own
thoughts, actions and surroundings. Our thoughts
must therefore be regulated, and the individual mind
must be thoroughly disciplined so as to clear off the
weight settled in. We should become as light as
possible so that a single breath of the master may
put us to the highest possible flight.”(s.s.pg.312)
He states further, “In our sanstha, the reality

is infused in to the abhyasi at the first stroke. It
serves as a seed for further growth which, under the
watchful eye of the master, goes on developing,
unaffected by the scorching heat of adverse
circumstances. But it remains for you to keep on
watering it by your constant remembrance which is
the only instrument to ensure speedy progress in
spirituality. We must go on with speedy steps, not
resting even for a moment till we have attained the
Goal. When we have got the right path we must stick
to it firmly and not be away from it at any cost.”
(s.s.pg.312)
As we find some difficulty in facing the

problems of life we tend to swerve from the chosen
path and choose all sorts of alternatives which are
admittedly grosser, explaining such deviations with
all the rationalizations we can muster. Master firmly
states that “All sorts of grosser means and
mechanical practices should be given up. When we
find ourselves growing lighter and lighter day by day
we must conclude that we are proceeding right
towards that which is the lightest and the subtlest.”
(s.s.pg.313)Thus while giving clue to understand our
condition of following the correct and right path he
affirms further that “We must never be disappointed
of the Divine Grace. God is the supreme Master and
His will must be carried out in every respect. We
should think ourselves to be bankrupt and remain
ever busy with worship and devotion, not minding
the interruptions and disturbances that happen to
come in our way.” (s.s.pg.313)
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GRACE DIVINE
Because of not following the simple
commandments of the Master in our life we find the
disturbances to be such as to either temporarily stop
or totally give up sadhana as saying that this system
is beyond our capacity. This is nothing but the result
of not having the required determination. Master
states that “We should never be disheartened
thinking that our Pooja cannot be carried on
regularly on account of inner disturbances which I
put down as the ‘barking of dogs'. The dogs will
never stop barking even though you give them a
good thrashing. Let the dogs bark but the elephant
goes on, paying no heed to them. If possible you
may better train the dogs so that they may not bark
to disturb you in your pooja. But for that you have to
adopt proper means to mend their irregular habits.
(This is possible by following the simple and plain
system of the Master-K.C.N) If you apply physical
force to stop their barking, there is danger of their
becoming violent and offensive. Therefore it is better
to show them that their barking shall not be a
disturbance to you. When it comes up to this, their
barking will eventually subside. Further, if we had
taken care of it earlier, their barking might never
have come to effect at all. In short, we have only to
train them so that they might, by themselves, come
111
up to proper regulation and discipline. The only way
for that would be to raise ourselves up to the level
where they may also begin to take the effect of our
inner state of mind. That means spiritual elevation
up to the level at which even animals may begin to
take in the effect. This is the actual purpose served
in the long run by the practice of
meditation.”(s.s.pg.314)
Master adds that “Barking of dogs refers to

the unregulated activities of the mind and the
indriyas which can easily be set right by meditation
and remembrance.”(s.s.pg.314) Thoughts during
meditation and also at other times can be barking at
us and disturbing. The point to note is that thoughts
can take and most of the times do take a form. Not
only our thoughts take form, they also upset our
form most of the time if unregulated. If unregulated
we think of the same thought over and over again
and it becomes strong and tends to become a trend.
The greater the number of times we think about the
same thought, the greater the matter forms. The
more we hold to these thoughts and do not allow the
flow of thought (as it moves in a cyclical manner) the
matter gets frozen to create scope for stagnation. It
is a simple law of Physics that recurring thoughts are
strong patterns of energy. So they naturally create
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GRACE DIVINE
some sort of matter. And any matter is a form. Thus
the thoughts which were once felt as a mist
becomes deep and heavy like fog. I once saw the
condition of an aspirant given to the grosser forms of
worship, so meshed with dark and heavy thought
forms that his head appeared to be a swarm and the
thoughts were stingy enough that I had to wait for
quite few months to clean his heart using many
methods given by the Master. It must be stated to
the credit of the aspirant that he was terribly
depressed with the type of worships he was doing
and being unable to get out of them was also angry
with himself and the various deities he was
worshipping. The solution to this type of problem is
hard work of cleaning by the aspirant aided by the
cleaning done by the trainer through Pranahuti and
absolute faith in the grace of God. It should be noted
that all this work happens in the prana sarira or the
vital body.
The thoughts that disturb us during meditation

and also at other times mostly relate to fear and
anger. I shall dwell briefly on these two forms of pain
in the prana sarira or vital body. There is fear all
round now a days. All that is due to lack of security
real as well as imaginary. After the serious setbacks
in the world economy recently the main feeling of the
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majority is that the end is near or the end has
already come. The main thought wave that is
circumambulating the atmosphere now a days is
fear. Pretty sure it is not the end of life but the end of
life as we know it. From the enlightened point of
view this will appear as something that has to
happen in the cyclical nature of events. From the
Gandhian point of view this situation is what we
have bargained for; it is the result of our collective
neglect and procrastination in dealing with our
economic over-indulgence, nelsons’ eye to
corporate corruption, ‘not my problem’ attitude
towards drugs and violence. It is necessary to know
that the pattern of the world's condition begins in the
patterns of our own behavior and beliefs. As long as
we continue to hang on to the attitudes and actions
that created our current predicament, we will
continue to experience turmoil. Turmoil, chaos,
uncertainty, changes etcetera are all signals of an
old way that is passing away and a new way being
birthed. First the pain and then the joy.
The degree of pain we experience is

completely proportional to our level of resistance to
the necessary and irresistible shift that is happening.
Pain is always caused by resistance to what is. It is
essentially in the realm of Prana sarira that we feel
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pain. It is time we wake up and recognize the
unconscious path we have blindly trodden. We
would do well to return to our human and spiritual
roots and be truly grateful for the soul-breathing
basics of life. Now a day’s everyone feels something
is missing. Most of us are likely to think it is our
awareness of our life's purpose. I think it is
something even more fundamental than that. I think
we have forgotten our interdependent connection to
Life itself. Our true nature gets revealed to us in the
Natural Path as not the users and consumers we
have been but that we are divine care takers and
benefactors of the world we live and move in. The
prayer given to all humanity by the Master to be
offered at 9 P.M. is essentially directed to make us
live in that plane of consciousness of benefactors of
the world, which may even termed as Sri
Ramchandra Consciousness. Indeed a great goal to
live. I may even call this real sanity.
Gratitude comes from being of service to a

worthy cause, not from grabbing everything in our
way. If we release what is necessarily passing away,
the pain will stop and we will awaken to an
opportunity to reconnect to our souls and each
other. To the awakened pain is a phenomenon not
of the physical body but the vital body. My
115
associates who are doctors inform me that many a
case is recorded where the pain is felt in the limb
that is not there due to amputation or otherwise lost.
This should be enough reason to accept that it is the
prana sarira that feels pain. We are not in
destructive times, as the news would have us
believe, we are half way down the birth canal to real
life, the one we are meant to live, is about to begin;
as Dr. K.C.V. used to say ‘the world is in the throes
of a new birth’. Many of us had it quite good in the
passing world of consumerism. We bought what we
wanted, when we wanted. When our infatuation with
a new possession wore off, we simply got a newer,
bigger, better one: bigger houses; more powerful
cars; more expensive wardrobes. We did not pay
much attention to our gluttonous use of the world's
resources and ignored all heed of the wise. As far as
we are concerned oil and trees and water and air
are abundant and eternal. Today, that arrogant and
wasteful way of life is coming to an end and we are
feeling the pain. But on the heels of that pain, if we
choose to see it, is a renewed sense of abundance
for what is truly meaningful: a life of love and sharing
and sacrifice. We are creating new relationships with
our environment; that which honours our resources
and considers our legacy to future generations with
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each decision we make. We are creating new
relationships to each other; which honours
differences and embraces common good. The sense
of insecurity and fear is passing away and we shall
live in confidence and courage we naturally have in
a life of interdependency and cooperation. In the
Natural Path we are treading under the ever vigilant
eyes of our beloved Master Babuji Maharaj we are
excited about the spiritual relationship of
dependency and interdependency we have with him
and all that exists. We in the Natural Path feel
‘appointed’ for this cause and are never
disappointed with the grace of God and shall always
endeavour to carry out His will in every respect.
There is no fear to live according to His will more so
because of the presence of the Master deep within
our heart. I crave your indulgence to mention some
personal matter. In the early 1970’s and even
afterwards I used to feel disappointed with the way
in which work was being done by many persons in
the cause of the Master and his mission. Master
wrote to me and I quote “I feel, I do not know how far
I am right, that sometimes you feel disappointed.
When I am there for your service, disappointment
should be set aside.”( letter of the Master Dt/- 14th
Aug.1972) I think this advice given to me may be
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treated as advice to all aspirants and we should
never feel disappointed of his grace.
After fear, anger is the next most debilitating

emotion that disturbs us in sadhana. Unlike fear,
anger is a complex emotion. And unlike fear, which
usually puts us in a state of stupor, anger can spur
us to take action, though not necessarily in a
beneficial way. Reacting to events that provoke
anger will usually make things worse. If we analyze
why we ever get angry, it is almost always because
our expectations did not match facts or reality. It is
not getting the things that we want that makes us
angry, but only when our expectations of getting a
thing, in the way in which we want is not met, that
makes us angry. Expectation is a quality of the
Prana sarira and to some extent Manomaya kosa.
We have built up our expectations based upon our
past experiences and how we have interpreted
them. We then projected these expectations into the
future. It may thus be seen that anger is a quality
essentially of the vital- mind. As such, quack
remedies such as jumping, running or punching a
bag or pillow will be mostly futile. Following these
suggestions will make us tired, but we will still be
angry. And yelling at people whenever we feel angry
is likely to be counterproductive. The advise in the
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GRACE DIVINE
journalist columns of psychology- "let it out" anger
reactions are also mostly unproductive. This is
because as a mental quality, we cannot use lower
vibrational, physical energy to diffuse our anger. As
Einstein said, "No problem can be solved at the
same level of consciousness that created it." This
means we cannot use physical means, or even vital
or mental means, to solve a mental problem.
Thus it is obvious that we need to invoke a

higher level of consciousness. We need a spiritual
approach to solve the problem of anger. First and
foremost we should accept the reality of the situation
and live fully in the present. Only when we live in the
present can we consciously decide if it is best to
take action now or continue to accept the facts of
life. We should learn not to resist facts or the reality
of a given situation. Our only two healthy choices
are to act or to accept. It is obvious that complaining
is non acceptance, which will perpetuate our anger.
It turns us into a victim, which the Law of Attraction
tells us will bring us even more of the stuff we are
complaining about. It may be noted that suppressing
our anger is also non acceptance. It will still attract
more anger, and it will resurface when we least
expect it. Therefore we must act or accept reality.
Anger has no benefit, other than to tell us that we
119
are acting unconsciously, that we are, reacting,
based on habit or past experience. Getting angry is
a habit that we all have felt. If we know this and
control ourselves we have taken a step towards
higher consciousness. Then we can take an
enlightened course of action to solve the problem.
While all this is possible the best method

would be to try to solve the problems of fear and
anger and many other debilitating emotions by
moving to a higher plane of consciousness and
feeling our interdependent nature with the Master
and his creation. It is obvious that our sense of
separation creates the problems. Our ego is
responsible for misleading us into identifying
ourselves with our body, emotions and thoughts. We
do have a body, we do feel emotions and we do
think thoughts but none of these are us. We are
essentially spiritual beings. Identifying with anything
other than our true spiritual self leads to suffering.
By following consciously and rigorously the
commandments of the Master and practicing the
cleaning procedures assiduously we can enable
ourselves to move into the higher level of
consciousness.
Movement to the upper portion of the heart

and living consciously in that plane is the
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characteristic of one established in divine realms.
This however we know through our practice is not all
that easy and we falter and in fact fall many times.
The additional practices of meditation on points A
and B does in fact help us to live in this plane. But
the basic urges and emotions are so strong even a
saintly person has the danger of falling down often.
We do require a capacity to attend to the problem in
the present and we understand our effort can be
dramatically facilitated by an external source of high-
vibrational energy from a highly evolved person
amongst us who can help us sustain our living in the
higher plane through the process of Pranahuti. Dr.
K.C.V. states that “You must use your mind. You
must use it yourself. The mind that has come to the
lowest end and is in suffering must turn back to get
at the source or purity itself. Now Master says at this
point, it cannot be done with your own efforts, but
only a Divine personality, can help you to connect
your lower end with your own higher end, because
you have created so many barriers to your own
flexibility to connect yourself with the original
condition. Therefore, the Supreme personality or the
Divine personality alone can connect you back and
also create that flexibility in you by moulding your
whole being by removing the knots and other
121
interferences and putting back to the Ultimate. And
that is to be done by that Mind.”(Complete works of
Dr. K.C.V. Vol.1- page 206.)
Modern science informs us that higher

frequency energy is more powerful than lower-
frequency energy. When we infuse higher
dimensional energy into a lower dimensional form,
the lower energies must leave or be transformed.
This is what our beloved Master has stated as we
have seen in paragraph 4 above.”That means
spiritual elevation up to the level at which even
animals may begin to take in the effect. This is the
actual purpose served in the long run by the practice
of meditation.” By eliminating the lower density
negative energies our tolerance will grow
exponentially, as we will no longer unconsciously
resonate with emotional pains of others in our prana
sarira. We then will remain compassionate, but
detached. Of course, without changing our thoughts
or, at least, becoming aware of the thoughts that
precipitated the painful emotions, cleaning our
system will be only a temporary solution. That is why
though every day we feel calm and relaxed and feel
light after the cleaning session we feel the need to
go through the process the next day. But when our
prana sarira is thoroughly cleaned and is pure, we
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will be less likely to identify with it. This is obviously
beyond our capacity and the help of the master is
absolutely necessary. Aspirants would do well to
understand this and avail the opportunities for
individual sessions with trainer when much of the
cleaning work will be attended to. When the prana
sarira is cleaned unhealthy feelings will become the
exception, rather than the rule. We will come to
identify with our true self, and not our emotions.
When our Prana sarira is clear, the Law of Attraction
will work in our favor. People who were previously
attracted to the emotional pains in our prana sarira
will no longer be attracted. I have personally felt so
many people leaving me over the period of these
years of sadhana and know that is what happens in
other aspirants’ lives also. Purification eliminates the
toxins that attract "toxic people." When by following
the commandments we turn the pain, which we feel
were caused in us by others by love and other
higher vibrational energies, we tend to attract higher
minded, spiritual people and will actually repel angry
or people suffering from fear.
Disappointment thus it may be seen is the

outcome of the turmoil in which Prana sarira finds
itself. But when we become aware of the continuing
and abiding presence of the Master facilitated by
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assiduous cleaning of the same we feel ourselves
appointed for a noble cause of life and the question
of disappointment does not arise. Grace of Master is
everywhere and every time but it is the pining souls
that we need to be to have it. When such a craving
for Him is established in us all other desires and
consequent problems and pains are automatically
dissolved. While He is everywhere and every time it
is only when we do not see Him somewhere and
sometime the problem arises. The problem is an
outcome of our illusion that He is not there when and
where we want. All that we need to realise is that all
that exists is He, even as the Masters affirmed and
live happily with the awareness of His presence.
Pranam.
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LOVE HIM WHO LOVES ALL’ IS
THE NEW PATH
My dear associates in the Path,
I am very happy to be with you on this

auspicious occasion of the celebration of 111th
birthday celebrations of our beloved Master Pujya
Sri Ramchandraji Maharaj. The love of Master which
we now imperienced is so very embracing that no
twoness was there. It is so very colossal that we are
humbled before it. I find the roots of humility lies in
such an intimate embrace. What more do we seek is
a tough question to answer. We know for definite
that ‘humility is the essence of spiritual evolution and
any ambition should be recognised as a hindrance
to the ultimate realisation.’ (K.C.V. Vol. I pg.335)
Behind this Imperience of no twoness I find

there is a call of the Divine. On the surface of the
world right now there is war and violence and things
seem dark. But calmly and quietly, at the same time,
something else is happening underground.
An inner revolution is taking place and certain
individuals are being called upon to play greater
roles in spiritual aspects and there by grant
humanity a higher light. It is a silent revolution under
the stewardship of our Master. Our bestial nature is
bound to change and change soon at that.
From the inside out there is a change that is

invisible for the present. Our Nations may still be
sleeping when the emerging new Era all of a sudden
takes over. This operation is not visible for the media
or TV or paparazzi. The marching of the army of
spiritual revolution that is taking place through the
silent work of spiritual men and women blessed with
a connection to the Master is heard in every cell and
pore of such persons. Most of us work anonymously.
We are quietly working behind the scenes, not
minding who will have the credit at last. Our work
and dedication alone matters and our love for our
Master is the only fuel we have. But we note simply
that the work is getting done.
During the day many of us pretend to be

terribly busy with our normal jobs. But behind the
closed doors and in a dimly lit place we are busy
with our real work. Through prayers and in the
methods given by the Master we assiduously are
working for and creating a new world with the power
of our minds and hearts. We follow, with passion
and joy the instructions and orders coming from the
Master, the Central Spiritual authority. When we are
immersed in the thought of the world purifying power
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'LOVE HIM WHO LOVES' ALL IS THE NEW PATH
of the Prayer for universal good, we are sending our
spiritual energies softly and in secret love when the
recipients are not even aware of such awesome
force being thrust into them which is more powerful
than the bombs and missiles.
One thing I wish to state in this context. While

our dedication for this mighty work is
unquestionable, we should be ‘the change that we
want to see in this world.’ That shall be the motto
that breaths through every pore and cell of our
being. Master has stated that this is the only way for
world peace and we too are aware of the same to
some measure. We are aware that real
transformation is taking place and we are painfully
aware it is slow. But surely and quietly our humble
efforts are getting rewarded. But I am happy that our
work though slow is meticulous. Like the formation of
mountains.
It is not even visible at first glance.
Natural Path which is a flower with the three

petals of love, service and sacrifice is the way of
living of humanity from now onwards. The
forerunners in the Path are necessarily highly
educated persons or those with exceptional
knowledge to understand this path. It is heart that
matters and human beings are already endowed
127
with the powers of intuition and spiritual wisdom to
follow the path. And that was the work of the Master
who enabled all of us to breathe Him through our
Being. We have to be the change we want to see in
this world. We are all already the messengers of the
Master to this strife ridden society working towards
the harmony and peace that shall last long. I am
happy we are all united in this task. The 9 P.M.
prayer which our Master prescribed as a matter of
regular practice is our mantra for this change that
shall happen. In this effort all are welcome and the
door to the path is wide open.
Pranam.
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MURAD AND MALAMITA
The topic chosen for this seminar ‘Murad and
Malamita’ essentially relates to the types of disciples
and devotedness of the spiritual aspirants. It is
necessary that we are clear about the thoughts
related to devotion and piety before we can
understand the concepts of Murad and Malamita.
Master commands us to mould our living so as to
develop true love and piety in others. Piety is
Veneration or reverence of the Supreme Being, and
love of His character; loving obedience to the will of
God, and earnest devotion to his service. It can
mean also duty; dutifulness; filial reverence and
devotion; affectionate reverence and service shown
toward parents, relatives, benefactors, country, etc.
In a famous dialogue Euthyphro says, Piety is

an art of sacrifice and prayer. He puts forward the
notion of piety as a form of knowledge of how to do
exchange: giving the gods gifts and asking favours
of them in turn. This is much similar to many in our
society who visit temples, ashrams, gurus etc.,
Socrates presses Euthyphro to state what benefit
the gods get from the gifts humans give to them,
warning that this "knowledge of exchange" is a
species of commerce. Euthyphro objects that the
gifts are not that sort of gift at all, but rather "honour,
esteem and favour". In other words, as he admits,
piety is intimately bound up with what the gods like.
The discussion comes to a full circle and yet
Socrates faces a preliminary hearing on the charge
of impiety as history records.
Such being the problem of understanding

‘piety’ we may try to understand the problem by
studying the matter in the light of what our beloved
Master has graced on this subject. He classified the
disciples as:
(a) Selfish;
(b) Fazli;
(c) Ahli;
(d) Devotee; And
(e) Murad.
He details their characteristics as follows.

“Selfish disciples are those who want to gain
their own ends. Suppose a person comes to know
that Shri X is a Mahatma and a devotee of God, he
will immediately rush to him with the idea that he
would get material benefit by that contact. Such
persons who are concerned with worldly matters do
not do any work. They join the Satsangh to achieve
their selfish ends. They get things done by means of
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MURAD AND MALAMITA
flattery. After that they will creep away. If their work
is not done, then also they turn their back. They
have nothing to do with love and attachment.
Fazli types are those who sit for meditation
occasionally, if they are in a cheerful mood due to
the pleasant atmosphere. They have no attachment
of heart whatsoever. And Ahli are those in whom
there are Samskaras of higher type of worship, and
who want to worship and want to continue it. Some
among them may progress and reach the position of
the devotee.
Some, however, are such that they start from

the very beginning with the condition of devotee, and
a devotee is one who loves his Guru intensely. He
always keeps himself internally connected with his
Guru. Men of this type possess all those qualities
that should be present in a disciple.
From among these devotees, rarely one or

two acquire the condition of a Murad. A ‘Murad' is
one who has become the object of love of his Guru.
In other words, the Guru's attention is always
centered on him. He can also be called a beloved
person and such people are rarely found. In these
days ‘Murads' are seldom found and likewise Gurus
also are rare. Revered Lalaji had written to me in
one of his letters that in these days as many ‘Murids'
131
are seen as the pores of the body, but ‘Murads' are
very rare.”
Some clarification as to the meaning of these

two words ‘Murad’ and ‘Murid’ is appropriate at this
juncture.
a. The Difference between a Murid and a

Murad: The travellers on the path of love for God are
of two types. The first is called a murid [seeker], and
denotes one whose progress is based on ones’ own
effort and worship. The second is called a murad
[one who is sought for], and denotes a person whom
the God as Beloved Himself wishes to draw near to
Him.
The difference between a murid and a murad
is traditionally understood by comparing the lives of
Prophet Moses and the Prophet Muhammad.
Prophet Moses was a lover of God, while the
Prophet in Islamic tradition was the beloved of God.
The ways of love dictate that the lover hopes and
desires to meet the Beloved. Yet sometimes the
Beloved also desires that the lover come to meet
Him. And when the Beloved also wishes to meet,
then it becomes easy to draw near to Him.
When the Most Beautiful One arranges a
meeting, then the true pleasure of love is attained.
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MURAD AND MALAMITA
When the lover knows the Beloved loves him well,
then his happiness knows no bounds. The love of
the lover manifests in deep sighs of longing,
whereas the love of the Beloved is subtle and
hidden. The love of the lover weakens his body,
while the love of the Beloved invigorates the lover’s
body. When God Almighty bestows His grace upon
a servant, He opens the way to reach Him. Then
the remembrance of the Almighty predominates. But
it should noted that the Grand Master has made the
task easy by granting us the boon of Pranahuti
which makes us feel the love of Master in every
session of Pranahuti and enable us feel the ‘centre
yawning towards the circumference.’ This unique
feature of the system of our beloved Master makes
us almost everyone of us a Murad. The oozing of the
grace of Master is something that we imperience
every day. God has become easier to be reached
because He blesses us with His embrace that is
hard to express.
However trying to fix persons according to

some qualities has never been easy. Trying to
classify people according to Sattvic, Rajasic and
Tamasic types has never been accepted by all. As
to the correctness of classifying one as belonging to
this category or the other has also been not easy not
133
withstanding Bhagavan Srikrishna going so very
vociferous in His song celestial. We have on an
earlier occasion discussed about the nature of
devotees according to their feelings, (nine rasas) like
Santa, hasya, vatsalya, adbhuta, shoka, Krodha,
viraha and vismaya. Lord Krishna also gave another
classification based on the pravrttis or nature of the
person as daivi and asuri. Grand Master states that
‘In addition due to insufficient knowledge of dharma
every person has some supposedly good or bad
fixed ideas and he is determined not to listen or
accept from books any other than his ideas.
Supposing that, he listens or sees them, he will
never accept. Therefore there is no other way than
to place before everybody a list of beliefs/faiths and
try to make them understand to the extent possible.
After wards whoever is having Divine grace will be
granted His guidance.’ After making the above
statements the Grand Master classifies the devotees
as persons having
1.) Ikhlas: That is they have a pure intention

without any fluctuating temperament.
2.) Dayami Tavajja: That is those

remembering Him again and again and having
intimacy with Him is called Dayami Tavajja. It
appears that the Master of the Grand Master
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MURAD AND MALAMITA
affirmed that there is no other intimacy and attention
than this is needed in spirituality. {We can better
comprehend the importance of method of Constant
Remembrance of our system}. Rev. Lalaji continues
to state that ‘It was the principle of elders and people
of olden days to develop first faith, purify mind and
gain stages because according to their mind, their
only desire was to get nearer to Parmathma. As long
as the mind is not cleaned and purified, these
curtains will not go away. For the same reason, by
cleaning of mind their faith becomes strong and they
make their faith so strong that they do not have
anything except that of Parmathma and whatever
powers and attainments they had, they think them to
have come from Parmathma and they belong to
Him. {The origins of the method of cleaning given to
us by the Master can be appreciated.}
3.) Vilayath avval is the first order of

saintliness which means that the devotees have
intimacy and nearness with Parmathma and nothing
else. Such a yogi has “Khavarik” and “”Tasrufat”
{Khavarik are called so, as they are capable of
miracles. Tasrufat is having access to some body’s
Atma or putting the thoughts in other person,
influencing other person Etc. Perhaps this is what is
now taught to us as Pranahuti. This type of aspirant
135
is having the influence of Vilayath avval. It means
that he may not help worldly people, and his
attention and thought is always towards Parmathma.
Their attention towards worldly people is either less
or nil.
4.) Vilayath doyam is the second order

saintliness which means that along with the
attachment to Paramatma nearness is also with the
world and such a yogi is accepted by people and
they are his followers. His relation is with the entire
Universe. The influence of Vilayath doyam is such
that this type of Mahatma’s attention though is with
Parmathma, their relation is more with worldly
people. They have the orders that their thought
should be with worldly people, inspite of their being
with God, so that they can help worldly people. The
trainers of ISRC do have such a condition and it is
their duty to live up to the expectation of their
condition.
Grand Master states that Man’s essential duty

is realization of Maitri and love. Though this is so,
Man brought with him from birth qualities like Tam,
Raj and Sat. The things in the making of human
body are natural. Man can neither live without them
nor can he escape from their influence. The
condition of Sat Chit Anand is also in the man.
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MURAD AND MALAMITA
Sometime or other he will be in that Ocean of Bliss
without fail. But he is now under the illusion of
thinking that the artificial and temporary worldly bliss
to be good fortune and is immersed in it. Sometime
or other he will come out of it. When time of
consciousness leaving the Jiva comes, the divine
feelings and love, which are there in him, are
awakened and love and devotion develops in him.
The effect of this is that the person forgets
everybody except oneself.
He states that ‘There are seven layers of
man’s individuality; soul, heart, head etc. When the
first layer is achieved, the remaining layers are also
achieved by themselves one by one. That is why the
knowledge of intermediary steps is hidden from the
common man. He cannot have the discretionary
knowledge of them. But Real Man or Poorna Yogya
has the elaborate knowledge of the difference
between the steps. Ordinary common man cannot
have the knowledge of them. According to him,
‘Common man’ includes Pandit, Moulvi and some
apparently learned people. This knowledge is only
related to the abhyasis.
Grand Master classifies devotees of God
according to their stages.
1. Ayad or Abid
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2. Sufia
3. Malamita.
Ayad (i.e. Abid): People of this stage perform

external prayers for example Fasting, Namaaz,
Sandhya, Pooja etc and are busy doing good things
like yajna, vratas, daan, pilgrimage etc. They do not
have the happiness and bliss like Sufis. If anybody
from Abid category experiences happiness and
bliss, he moves into the group of Sufis. People who
do not practice the steps of Dharma, Dhyana,
Samadhi and practice Japa, Pooja, Yajna, Havan
etc and make others to perform them are called
Poojari or Abid. They are not interested in Meditation
and internal practices like Sufi and Sadhu and they
have no experience of happiness like Sufis.
Sufia: They are blessed with total and higher

state (Ucchatha). They do not hide their miracles
from the entire creation. Their attention is always on
God and they accept the creation as the expression
of God. In this group there is some Ahankar and
artificiality. These people practice Dharma, Dhyana
and Samadhi etc. They get special kind of
happiness by doing internal sadhana and they
experience states and conditions. They are also
called Siddha, Sant, Paramahamsa and Avadhoot.
They exhibit their experiences and miracles. They
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MURAD AND MALAMITA
do not hide themselves from the worldly people but
they have a kind of attraction towards worldly people
and they live separately. They think of themselves
as having different individuality from the rest of the
people and it is of a high order. That is why they
have light and unknown ahankar in their
temperament.
Malamita: These persons dress like common

people and there is no difference between common
people and them. They perform the duties of
Sandhya, puja etc like other people but they do not
exhibit any miracles and supernatural things and
they do not pose themselves as famous people.
They may try their best not to reveal themselves in
social gatherings and among friends. They do
traditional pooja like common people but they
always do the internal sadhana also. They progress
all the stages of dharma, dhyan, Samadhi etc step
by step. They do not reveal the miracles. All their
dealings will be like simple grhasta people but they
try to maintain friendship and socialization to the
extent possible. Their inner and outer is the same
without any duplicity. They do what they talk and
they talk what they do. This type is called Malamita.
These people have hidden their identity from
common people. For their interest, they copy God in
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this respect. It means that Atma cannot be clearly
shown in this world and nothing can be known by
these eyes. God has also hidden himself from the
eyes of everybody in spite of His presence
everywhere. For the same reason, often, generally
people think other people in the world to be similar
to them and know them as such. There is neither
ahankar in them nor any desire or pomp. These
have attained the state of Abhudiyat.
Malamita category inspite of being complete

Jnani, do not think or act against Nature. They
always have the disposition of a devotee and serf. A
few of the Malamita category are considered as
“thucch” as they like to exhibit themselves in such a
way, which is normally objectionable to the common
people but in fact that may not be against the law of
dharma internally and people may not be able to
understand its subtlety. For example talking
incoherently, shouting like a mad man and doing
several things which make people think that they are
“thucch”. Such people hold the entire creation in
high esteem. Whatever they exhibit is all artificial.
‘Will’ is both a verb and a noun. As a verb, it

means to choose between two things, to desire. As
a noun, it means the mental power by which a
person can direct his or her thoughts and actions.
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MURAD AND MALAMITA
Will has been defined by those living a spiritual life
as overcoming carnal desires, resisting animal
appetites, and always preferring, in complete
submission to His Will, God's wish and pleasure
over one's own. A willing disciple (murid) never
relies on his or her own power, and is absolutely
submitted to the Will of the All-Powerful, Who holds
all of creation in His Grasp. As for the one willed
(murad), he or she overflows with love of God and
never considers or aspires to anything other than
obtaining His pleasure. Such a person becomes a
favourite of God. The aspirants in our system who
offer the prayer do so not for any material gain but
desire total mergence in the Master. They desire/
will, only to gain His favour.
Will is the first station on the path to God and

the first harbour (prayer) from which one sets sail for
eternity. Almost everyone who sets sail for the
infinite first comes to this harbour, from where an
impetus to reach the ultimate destination is gained.
Journeying toward this destination is proportional to
the traveller’s purity of intention, the degree and
quality of his or her relationship with the world and
material things, and the power of the driving force
derived from this harbour (prayer) and from the inner
desire to undertake this voyage. In proportion to the
141
help of God and the strength of the disciple's
willpower, some traverse the distance between the
harbour and the destination at walking speed, others
at the speed of a spaceship or light, and still others
at a speed that cannot be measured. The spiritual
growth of the Masters is to be taken as examples of
what can be achieved by the will, the willing one,
and the willed one when supported by the help of
God/ Master.
There is a derivative relation between will and

the willing one (disciple). Material or natural causes
are veils between superficial views and Divine
Grandeur and Dignity, such that who cannot
understand the reality behind things and events
should not blame God for what appears to them as
disagreeable. Similarly a person's willpower is only a
shadow of the shadow of the One Who does
whatever He wills in whatever way He wills. Just as
a shadow is dependent on the original, any will
created is dependent on the Creator. The deeper
implication of the ‘centre yawning towards the
circumference’ can be appreciated if this is
understood. Until the traveller perceives that one's
personal will is a dim reflection of the Absolute Will
of the All-Willing One and advances or rises as high
as, the station of being the one willed or desired, a
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MURAD AND MALAMITA
disciple will always regard his or her will as having a
separate, independent existence. Indeed, a traveller
is willing (murid) at the beginning of the way and
willed (murad) at the end of it. Murid is one willing
while searching the ways to be loved / desired and
Murad or willed when seeing an imprint of Him on
everything and weaving a lacework of spiritual
pleasure with the threads of knowledge and love of
God. One important source from which willpower is
fed is the traveller’s care and sensitivity in fulfilling
his or her responsibilities and constant supplication
to God. Moreover, it depends on the traveller’s
perseverance in extra acts or duties of worship so
that God may become his or her eyes with which to
see, ears with which to hear, and hands with which
to grasp.
Eternity, in addition to meaning eternal life in

the Hereafter, is also used to describe the expansion
of feelings, emotions, and reflections that one feels
inwardly. An individual has infinite, eternal desires
and ambitions, and he or she can experience in his
or her heart the (eternal) pleasures of Paradise and
of being loved by God and loving Him. To them the
only utility of God is when they are in distress or
misery. They expect Him on such occasions to
attend to their call to remove their troubles. They
143
pray to Him chiefly for the supply of their wants. It is
really far from the idea of true love and devotion. A
true devotee is one who loves Him not for any favour
or worldly interest but merely for love's sake. He
always remains in a state of complete resignation to
His will. He is perfectly contended with all that is
bestowed upon him whether good or bad, joyful or
unpleasant. Joy or sorrow is meaningless to him.
Everything is a boon to him from his Beloved. Such
complete resignation and unquestioning attitude in
all matters is the highest form of devotion.(Babuji-
reality at dawn- realisation)
There is yet another classification of disciples
according to our Master Babuji Maharaj. As he
explicitly graced us in this subject it is not intended
to comment on the same. He stated that “Sages
have classified the disciples under two main heads,
the Manmata and the Gurumata. The former are
those who approach the Guru with some particular
worldly end in view such as relief from worldly
misery, desire for wealth, etc. They submit to him
only so long as they are hopeful in the achievement
of their desires. When they meet disappointment in
this respect they are off. For such disciples the
question of obedience or submission even does not
arise, what to say of surrender. Gurumata disciples
are those who obey the commands of the Master in
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MURAD AND MALAMITA
all matters and try to submit to his will in all possible
ways. Submission begins with obedience. When we
are deeply impressed by the great powers of a
Master of higher attainments in spirituality, we feel
inwardly inclined to follow his biddings. But often the
effect remains upon us only when we are in his
presence, and when we are away we become
unmindful of him. Repeated association with him for
some time brings us in close touch with the great
soul and his supremacy begins to be established in
our heart. We accept him as our guide in all matters
pertaining to our spiritual advancement. The result is
that we remember him frequently. When we are
perfectly convinced of his superior capabilities, only
then our submission in true sense begins. We go on
with it and practise as we are directed. We think of
pleasing him by our actions. The idea of right or
wrong, too, begins to assume prominence in our
heart and we feel inclined to refrain from evil. We
consequently adopt the line of virtue so that we
might be able to please our great Master. It is our
primary motive for we wish to be saved from the
miseries of the next life.”
“But, so far, we reserve to ourselves the right
of discretion and are, therefore, responsible for all
our actions whether good or bad. At a higher stage
of self -surrender such a discretionary power
becomes almost extinct and a man does everything
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thinking it to be his Master's will. The question of
right or wrong does not at all arise in his mind, or it
becomes absolutely certain that by following his
Master's will, he is doing the only right thing and he
does nothing but the right, feeling it to be his
Master's will.” We thus see the Master exquisitely
weaving the concepts of murid and murad in a
practical manner and have given us the necessary
guidelines for action.
Thus we find that Revered Lalaji Maharaj
explaining the states and levels of spiritual growth of
the saliks in the path and our beloved Master
distinguishing the devotees based on the goals they
have in joining a spiritual path. Times have changed
enormously and today we are having amongst us all
types of devotees mentioned by the Master. The
humble effort of ISRC and Imperience is to make the
devotees properly oriented to the Goal of Human life
and strive to become Murads and Malamitas.
Pranam.
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New Era
My humble salutations to the seekers who
assembled on this auspicious occasion of the 138th
birthday celebrations of our beloved Samarth Guru
Sri Ramchandraji Maharaj of Fategarh. None of us
here know anything about Him except through the
writings of our beloved Master Sri Ramchandraji
Maharaj of Shahjahanpur U.P. India. But that is only
when we think of the exterior and the external
factors. In our heart however the call of the Grand
Master to reach Him is heard by all of us incessantly.
Recently I was contemplating on the words of

our Master “ My Master Samarth Guru Mahatma Sri
Ramchandraji Maharaj of Fategarh (U.P) India, has
remodelled the’ yoga’ in a way that somehow you
may come into contact with the Divine
speedily.”(SDG 151) The word ‘somehow’ used by
the Master was intriguing. Further the statement
“The blissful time ushered by His advent introduced
a new era of spiritual awakening which promises a
practical solution of the human problem of
existence.” (SDG 117) added further confusion.
At the time of the Advent, India was going

through turmoil. Our Grand Masters’ own life was
shattered due to the Nawabs and Britishers. There
was what is known as mutiny and also the world
wars. I most humbly submit to you to go kindly read
the story of the life of Rev. Lalaji Maharaj. I could not
think of any blissful condition ushered at the time of
the Advent and for that matter in the about one and
a half century since then. The time now is no better.
All that comes to my mind is the bondages in which
we were and we are. Earlier others enslaved us and
now by option we are getting enslaved to alien
culture and civilisation. As a cynic put it India lost its
independence after gaining freedom. Moreover our
wants and desires have swelled beyond measure
that we are not sure whether there is any sanity still
left in the way we live. However the problem is
directly connected to as to how we live.
Recalling the thoughts of my revered father I

may express that there are mainly two ways of living:
one is to live according to Nature and the other is to
live according to Spirit. Human life is not capable of
adjusting wholly to the one or the other. By nature
one may mean the uncultivated, ill disciplined, desire
and instinct driven person. This has been one view
from the earliest times. The other view about nature
considers that it was a paradisiacal state of utmost
equality of all men, out of which flowed the feelings
of rationality of all men. In any case men did not
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NEW ERA
seek liberty, for the community gave ample scope for
harmony without it.
Liberty comes in only when we wish to

equalize ourselves with others or seek fraternity
which we do not get from unequals. In any case,
what we discover is that Nature has two faces, the
face of strife and struggle for the elementary needs
of life, and the other face, that looks forward to an
era of peace and harmony. History informs us that
when the face of strife and struggle was sought to
be overcome by this ideal presented by the face of
equality and fraternity, there arose what we call the
period or age of nature and culture.
Culture itself has been an unceasing struggle

to enthrone the values of equality and fraternity and
freedom to arrive at the peaceful paradisiacal state.
In other words, it is a continuous process of
overcoming the forces of divisiveness with the power
and force of the ideals of spirit like unity and
cohesion which is the other face of Nature. This we
know is the crux of Rajayoga and more particularly
the Satyapad where the lower nature of man is
sought to be governed by the higher nature of man.
It is the wisdom gained by the ancient saints. This
wisdom helped us to understand that the Higher
Nature is a state of equilibrium, whereas the lower
149
Nature is a state of inequilibrium or disintegration
and division. The actual method by which we live in
a cultured fashion which would mean living
according to our higher nature, the object of our life,
is what our Grand Master has bestowed on us.
Master asserts that “My revered master, Samarth
Guru Mahatma Ramchandraji Maharaj of Fategarh,
has rendered wonderful service to humanity in this
respect by providing the easiest means of gaining
the object of life. (Reference: SDG 137)
As to the question whether human beings
have become more cultured now than about a few
centuries ago the answer is in the question itself.
Nowadays even as Master would say “People do not
know the value of spirituality, because such things
are not infused in them by the society or parents.
However, the present-day circumstances will mould
them to come under the banner of spirituality. We
should try to give them real peace; that is our duty
and our business. A time will come when they will be
forced to come on the proper path by Nature
Herself. It will be for their own good.” I wonder and
sometimes hope that such a time has come now.
Seeing the happenings of the present day I also
wonder whether the rather abrasive statement of my
revered father “Men need not take another body to
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NEW ERA
be brutes; they have become brutes.” (Reference:
Dr. K.C.V. Vol.1 - pg 100) is true.
However dispassionate consideration of the

progress we have made so far makes us say that
the modern man or rather man living in the modern
world is placed in an advantageous position today
more than ever to meet the demands of our higher
nature which we apprehend in the form of our ideals
of civilization or spirituality. This is due to the fact
that several religious have already prepared the
grounds for the perception, cultivation and
habituation to the ideals of religion and spirituality-
each in its measures and also each in a broad
sphere of taming the instincts of pugnacity,
separatism, egoism and brutal way of living not only
with one’s own family members but also with
neighbours and aliens. Religious injunctions though
they have prohibited many uncivil ways of behaviour
have moulded only slowly and negligibly our inner
and personal life. It is true that in some cases it has
been otherwise, in one’s personal life one has
indeed been restrained and self-controlled but in the
mass or in public life many have run amok if not wild.
It is a fact that man has not been able to transform
his animal nature, or sublimate it in any way and this
is our problem in transforming ourselves.
151
Though we are not living in any law of the
jungle as Dr.K.C.V. would put it “yet man is untamed
in parts, rational in a few, and the application of
rationality in all spheres of human behaviour,
personal or social, individual or collective has been
tardy and perilous.” However it is not proper to
consider the higher and the lower Natures in us as
opposed to each other and that there is hardly any
possibility of bringing about harmony between the
two. Most religions and philosophies wisely or
unwisely have fostered the oppositional view of
these two natures, so much so they have vowed to
exterminate the lower nature. The misfortune
however is that the processes they adopted to
exterminate it has been precisely the manner of the
lower nature. The repression of the lower mind was
sought to be done by the higher using the methods
of the lower or the higher is given a role similar to
that of the wolf draped as sheep or the brute
concealed in the robes of a saint.
Two ways were open, one that meant

withdrawal of man from the society following the
laws of the lower nature and the other was to
struggle with the forces of the animal with the help of
reason, dialectics, and bring about a mental change
in social thinking. The former led to the cult of the
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NEW ERA
monk and the monastery, in every religion, and the
other to the academies, institutions of education and
ashrams, where righteous thinking, higher rationality
that showed the values of cooperative living,
purposive self-control to bring about personal and
social change. But as ironically renunciation was
tried to be yoked to educational techniques, indeed
education was taken over by the ashrams and
sannyasins and fakirs so much so rationality was
made to suit the monastic will. In fact with all the will
to bring about a change in human nature by
transforming its sensate and animal nature, it had
inculcated the dogma or axiom of renunciation of
social life or societal life as the sine qua non of
spiritual liberty or freedom or even rationality.
However with the enlarging of the spheres of activity
of the monks, monk ethics and social psychology
said to be ethics of a higher Nature or spirituality
more and more began to take the shape and form of
the lower nature. This is one of the major disturbing
factors. It has unfortunately led to the conviction that
human nature is by nature corrupt and despite
heroic and martyric efforts to bring about lasting
change towards divine life, it tends to revert to its
animal basis as more secure for its continuance. The
problem is all the more important for the sadhakas
who desperately attempt to conquer the lower mind
153
and its vagaries. Reason and rationality seem to fail
us in the path.
Thus we are compelled to go beyond the

ordinary dilatory tactics because self-interests
dominate over true justice. Truth is not a
compromise of standpoints, it is something that
arises out of the intuition that develops and grows
and is awakened into being through these
processes. However human character demands a
change of approach of attitude towards its own well-
being. When this becomes the habitual way by being
constantly chosen as such, despite gravest
provocations then we can conceive of a time when it
could become universal. Thus individual
transformation is paramount to human
transformation. The claim of the path of the Master is
that through the process of Pranahuti the tendencies
of the lower mind can be controlled and modified.
Many studies made by the ISRC have proved this
point and they should grant us the courage and
wisdom to continue in the path with determination.
In fact modern man has quite a few choices–

the Gandhian Way of life dedicated to non-violence
and reasoning, a total abjuration of the ways of
violence which he designated as animal reversion:
the Aurobindonian Way of the Supramental
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NEW ERA
Transformation which involves the bringing down of
a superior mind or super-mind into almost every
human being so that he begins to think and act in
terms of the laws of the supermind or cosmic
consciousness: a way of life as expounded by the
Sri Ramakrishna-Vivekananda order, taking up the
service of humanity as the service of God in man.
There are many more such paths and new ones that
are coming up by the day even as the mushrooms.
However in all these paths the discovery of the soul
of man or search for it has been an eternal one, it
came to one person here and one person there in
early times, but the problem is confronting every one
simultaneously now.
Science has created its own problems. The

scientific pragmatic age has produced astounding
problems of knowledge and technology and has
made an earlier appeal to God almost impossible.
We are today either atheists or agnostics. Man has
been made to feel that within him alone lies his
salvation whether there are gods or God. This
dependence on one self on personal commitment to
live rationally and peacefully with one’s neighbours
with the minimum of needs fully attained - not at all
impossible as he thinks it – is absolutely the one
thing that the modern man cares for. The way of life
155
according to science forward-looking, pragmatic and
growing must be all sufficient to him. However the
limits of science are found in the human personality
itself – the serious problems of post-life or after
death, the conscience within that seems to throw a
shadow of itself on the future after life. But these
may be exceptional to some men at present, it was a
very common problem or enigma in the past – in the
lives of the monks and sannyasins. This, science
has not yet been able to solve, not to speak of
undertaking to face. The world is too much with us:
death poses no problem for it appears to be solution
to problems not only regarding oneself but also of
others as well. Liquidation of opponents even like
the liquidation of unfits would be as it has been a
quick solution.
This is surely a cynical solution. Spirituality

and mysticism promises that men enter a greater life
after death and a more lovable world would be their
new home. God indeed has been said to reign there.
Whatever the religion it has been at pains to reveal
that a good life, a life of virtue and character
maintained through all kinds of trials will lead to a
world of happiness and release or freedom from all
the sorrows that befall the good here. We have
come to regard that this hope is perhaps a sheer
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wish-fulfilment idealization. We seem to have no
alternative except to strive to make this world itself a
godly world – but that is precisely the problem and
challenge to the modern man. Short lived hopes just
melt away when the lower nature quietly but
ruthlessly has its way of shattering them.
The only way then open to us is to find out a

method by which the lower nature can automatically
be controlled and also reveal the future of man after
his life is over. Death may have its terrors but life
has revealed it so much that we would rather
welcome the regions of death. The spiritual way
precisely promised to unravel this mystery. The
technique of linking oneself with the core of Reality
that embraces both the life and the death is perhaps
the only way. Yoga is said to be the description of
this process of linking one with that central Reality.
So far in the history of Yoga the paraphernalia of
preparations for this linking have been more ardently
cared for than the actual linking itself. None of the
so-called yogas or means of connection with God
has actually brought about the same. Neither
selfless works, nor deep thought processes or
intellections, nor mere devotion helped. Nor have
mere change of nomenclatures helped. Ritual
mysticisms have not produced the results. The yoga
157
at the time of the Advent and perhaps even today
has been reduced to a theatrical operational method
– so much so it has become the bye-word for self-
hypnotisms or megalomaniacal behaviour. All sorts
of supra normal miraculous things are claimed for it.
This has been rather unfortunate.
A way of union with the Ultimate Reality

discarding all these paraphernalia or miracle-
mongering or claims will have better chance of
bringing about a change of real attitudes or of
consciousness itself. This is precisely what the new
method of Rajayoga of our Grand Master Sri
Ramchandraji of Fategarh has done. The process is
scientific, verifiable, easy and simple. It is the special
method by which the divine consciousness or
ultimate thought force is transmitted into the heart of
the seeker after union, that produces the illumination
of both the here and the hereafter. This is
transmission of the supreme or ultimate
consciousness which is presumed to be the primal
cause. This transcendental thought-force called
Prana or life itself is capable of bringing about the
proper moulding of the lower nature in terms of its
own nature which is the highest and thus confers on
the human organism, inclusive of the senses and the
mind a peace and calm. The goal is not just a kind of
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thoughtlessness or a feeling of Void or nothingness
but the experience of real being beyond thought
itself, individual, cosmic and even supra cosmic.
Once the human organism is made responsive to
this inner deep and fundamental Real Being by the
introduction or ingression of the Ultimate then they
become responsive slowly but surely to the Reality
which has been uniformly experienced as the peace
that passeth understanding. The Ultimate Being
does not refute science or matter but makes it the
vehicle for its own supreme functions which are of
the highest Nature, Peace, Reality, Harmony and
efficiency that does not bring down the return of the
gross condition.
This is a method without dogma or ritual, and

pure and simple spirituality that does refute matter
which is but its nether form. Since our beloved
Master Babuji Maharaj has started the propagation
of this system through all means available it now
stands proved by the various studies the ISRC has
done and continues to do, that this could be done
with all human beings who feel the call of the higher
nature and train themselves with the help of the
persons who know this art of bringing down or
introducing this highest Spirit into their hearts.
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New Era and Our Responsibility
Dear associates in the Path,
My humble Pranam to all of you on this happy

occasion of the celebrations of 111th birthday of our
beloved and eternally present Master Sri
Ramchandraji Maharaj of Shahjahanpur, U.P India.
As the Special Personality He has been working for
the past 65 years relentlessly for the change and
transformation of human nature. Though the new
Era has started with the Advent of Revered Lalaji
Maharaj it is only after the work of transformation
was taken over by our Master things started
revealing themselves. Many of the statements made
by the Master in the chapter My Vision of his book
Reality at Dawn have already come true and many
more are in the offing. We need to have faith and
courage to face the events that are unfolding. By
repeated exposure to Pranahuti we are coming
closer to Him and His plans and are participating in
this mission.
The time has come for us to learn the

Lessons of Enlightenment, for the ushering of the
New Era with full force. The Lessons that are being
offered by the Master in the core of our hearts is
aimed at facilitating the unfolding of the New Era,
which symbolizes the restoration of humans to their
NEW ERA AND OUR RESPONSIBILITY
intended evolutionary pathway, which allows for the
maximum evolution and expansion of Universal
Consciousness. The lessons are offered in each of
our hearts and it is only the total commitment to the
Master and his cause that enables us to listen to
them. It is no privilege of any single person, however
great he/she may pose to be, to receive the
messages. It is an era of renaissance through which
noble entities should awaken from the sleep-
inducing, dogmatic and manipulative assertions of
some self-styled gurus and mahatmas of the
unfortunate mankind who fall a prey to them, and
realign with the divine source of universal knowledge
which lies within.
It is a time to celebrate the reconnection

between the individual soul and the totality of All
That Is or it is time for the fusion of the Atman and
Brahman in every case of divine expression as a
conscious thinking entity. It is a time to become
receptive to the Divine Grace, the love and faith that
has been placed in humankind. It is a time to honour
the faith and to acknowledge and reclaim the
resources and abilities that empower humans. It is
time to live up to true and full potential rather than
allow ourselves to remain mired and enslaved within
our own earthly and materialistic illusions. It is a time
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for every spiritually aspiring person to rise up to the
challenge of realigning the spirit, the will, the mind
and the body. It is time to develop our special will
and undertake the tasks given to us and complete
the same. It is our duty to beautify the universe with
the wisdom of the Masters and live up to
expectations. The new Era is a time of joyous self
expression.
The echo of Masters’ voice is there in each of

our hearts and instructions from Him provide the
light and wisdom but it is the task of the individual to
will and choose the pathway of the divine. For this
we need to have the firm faith that we are prepared
for the task by the Master. We should know that our
innate capacity to think and grow, to know and
experience and attune to the inner guidance is fully
developed by him through the various methods and
mostly through the unfailing Pranahuti. Some of us
doubt the obvious; obvious I call because every one
of us experiences the immediate presence of the
Master within our hearts. All that we require is the
courage to set aside those beliefs, and habits of
thought and action that we have allowed to severely
limit and bind us to the bestial and lower nature of
our selves. Our belief system compels us fight and
die instead of love and live. There is dire need to
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cleanse ourselves of the dirt and dross and keep our
selves pure and simple to listen to His messages.
Otherwise there is every scope of getting deluded
and live in illusions.
Careful listening of the voice of the Master

prepares us to live the life of the new Era. The
Lessons Of Enlightenment will arrive like pearls of
wisdom, for each entity in unique fashion and we
should be ever ready to receive His messages not
only in our heart but in every pore of our being that
is dedicated to His cause and purpose. By being
attentive to the inner voice of the Master we will be
guarding ourselves against external manipulation.
Then our commitment to individual empowerment,
soul development, to individual, social and spiritual
evolution, to love replacing fear, to feel light
replacing darkness, to the rejection of evil, and to
the unwavering awareness and presence of the
Universal Divine becomes complete. The presence
of the Master in the heart then is worn with honour,
pride, dignity and self respect that guard us from
falling in any sense of the term. The Master then, is
a talisman- though I do not personally like to call it
so. It is obvious that to wear this talisman there has
to be sincerity of purpose, awareness of spiritual
impetus, acceptance of the will of Master in its
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totality. If however there is a denial of these we
should realise that it not negates the soul, but also
denies Universal Consciousness and each
individual's rightful place in the connectedness of All
That Is.
Those charged with the presence of the

Master in the core of their hearts will always defy all
sorts of attempts at deception, for, legitimate actions
will always spring from the lively presence of the
ever present Master which works as the driving and
motivating source. Truth alone remains in all our
transactions then. There will be no injury caused to
any in the physical, vital, mental and aspirational
planes of being. There will be no treachery and fraud
committed against any person, institution or Nation.
When the lessons of the Master are listened with
care and attention the understanding that comes
forth automatically provide testimony to the degree
of our spiritual alignment to the universal good.
Human nature, human behaviour, human evolution
and transformation then stand out as realities
accomplished. We the forerunners of the New Era
have great potential to exhibit the merits of the new
age. This is a time for each of us to rise to the
challenge of participation in the turning of the tide
and in the laying of the ground work for accelerated
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development. This is the time to realign with the
Master the Universal Divine, the abundant and
inexhaustible force of Love, the universal
consciousness of all that is. The call of the divine is
there and we are testimony for the same. May we all
stand by the Master and His call to make this world a
world of moderation, justice, equality and
equanimity! May poverty of material, vital, mental
and spiritual resources get annihilated in the new
Era! It is no utopia; it is the reality in our hearts which
over a period of short time is sure to become the
truth- the truth eternal.
Pranam.
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Oozing Canopy
My dear fellow travelers in the Path,
On the auspicious occasion of the 110th

birthday of our beloved Master Pujya Babuji Maharaj
I offer my salutations to all the devotees of the
Master. Master used to say that ‘When all of my
associates gather at one spot, it becomes a temple
for me and it is their duty to make their hearts as the
temple themselves.’ I feel blessed to see so many
temples in one place all presenting the Master in
their sanctum. My reverential attitude towards the
Master thus gets transferred to each and every one
of you assembled here. My humble pranams to you
all.
Throughout the ages and in almost all

civilizations societies, regular meditation has been
considered a praiseworthy practice by those who are
wise. But today's times are unique. With the
increased pace of life and the many more
responsibilities we must shoulder, most of us do not
have the luxury of spending years in cloistered
solitude, gradually increasing our spiritual
capabilities.
We find there is a craving in general for that

elusive peace and humanity is crying out for inner
OOZING CANOPY
fulfillment, for awakening which we understand is the
only way to gain peace. Simultaneously, the
paradigm war of "love vs. fear" is being fought in
people's minds and hearts with a greater intensity
than ever before in our civilization's history. It
appears that humanity needs massive amounts of
love and divine wisdom to be poured into human
hearts so that the message of the Master spreads
throughout the world. Master used also to say that
the capacity of the vessel (heart) has to be
increased. Having Him in our hearts we cannot
afford to waste time more and it is now for each of
us to increase our spiritual bandwidth, if I am
permitted to borrow this term and the size of our
spiritual containers. This is a promise we have to
keep with the Master. No aspirant is less endowed
to do this onerous work and everyone is called upon
by the Master to offer the Universal Prayer at 9 P.M.
Those who do not practice PAM and yet are

pious and devoted and meditate in their own manner
also do lot of good to the world. The law of attraction
applies there too and spiritual good is surely
enhancing by their efforts too. But our efforts are
directed not only for the good of our self but for the
good of our family and our spiritual brothers and
sisters, and this is further aided by the help we get
167
from the divine Master. We because, we are blessed
with the company of the Master due to the Pranahuti
that was offered to us, I appeal should try to live in
the environment of the Master who is shedding light
all around. We have been the beneficiary due to the
presence of the Master in us and we are duty bound
to enable many others to have Him in their hearts.
We are enjoying the pure joy and happiness that
accrues from loosening the knots of frustration and
consequently dwelling in an atmosphere of
expanded awareness. Such a joy is something that
swells as we share.
Master asserted that during the days of

celebration of the Masters spirituality would be
oozing from the canopies of the divine. We do
imperience the same and are very conscious of that.
Yet, after being immersed in the joy of the showers
of divine grace we very soon get into a state that is
in a different plane. We seem to quickly forget the
state in which we were and cave into the pressures
of the mundane world. To be precise we seem to
drift from the divine realm to that of undivine. If we
then contemplate over our condition we feel
exhausted and frustrated with ourselves. If only we
continue to live in the atmosphere of Master we
would be feeling the rarefied air around us and be
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OOZING CANOPY
relaxed and blissful. The difference between living in
the atmosphere of Master and the atmosphere of the
mundane should be very clear to the serious
aspirants. One has to not only be with the Master
during meditation but live with him always. Then the
very presence of Master would enfold us. It would be
all divine light around us. It will be one of gratitude.
We then feel solace, regeneration, inspiration, and
grace. It will be an all-embracing love. I am too small
to describe the atmosphere of the Master that is
vibrant with us now. How can anyone possibly name
all the many facets of Master?
When we thus live in the atmosphere of the

Master we do feel a vibrancy around us. Some
inaudible voice is felt. If we do not seek for the
messages in the traditional sense of the spoken
word we would be feeling the current of Master.
When we listen to that voice with intent care and
faith in the Master, we feel the call to the Homeland.
But be sure that you do not act or react; just listen to
Him and you are in the Homeland already. Whatever
might be the problems of the mundane life all appear
to get temporarily left behind. The voice of the
Master alone matters then. Then that whisper cracks
open the most hardened heart, settle the most
troubled mind and heal the most distressed of the
169
emotional states. The more we listen the more we
are soothed on all the levels of our being. The
whisper of the Master transforms us into the
incandescent lover of the Master and this for all of
our lives.
This enables us to live even as any ordinary

person. But then we find all the people are well
organized and harmonious and move about doing
their jobs with joy. I surely do not want to fool all of
you saying we would be then having the same
imperience as we have during meditations. That
environment is the sanctum of Master and this world
of mundane life cannot be confused with that: for
this is only the periphery of the temple. Still there is
the lingering presence of the Master everywhere and
in every activity. There are many activities and
things out here which do not smell sweet and the
fragrance felt inside is missing. Even so with the
voice of the Master that is ever present, no matter
what the outer circumstances and conditions of life
living in the atmosphere of Master is like living in a
garden. That is real life that a real man should lead.
Master asserted that” My object of life is that not only
everyone of you present here but all the humanity
should become the Real life personified i.e., life in
life as I often say. Many of you have not yet fully
170
OOZING CANOPY
seen the grace of the beautiful flowers of the garden
and have not tasted their fragrance. I pray that you
all may taste it to the full. This is the thing for which
the Kings of the ancient used to leave their thrones
and go to forests for penances.”(SDG- )
I have been a spiritual seeker all my life, ever

since Master took me into his fold I have been
making great strides in the path coming closer and
closer to his bosom and enjoying the warmth of
close hugging. As I get into the state of vision of the
Master in everything that exists I find the sweetness
of his heart. I no more need to stretch out for him
because I find him being in my heart and others too
around me wherever I go or whatever I do. I hear his
whisper always replacing my concerns and anxieties
whenever they arise with love.
We make our life what it is by the attitude

toward whatever we have our attention on. We have
a choice each and every day to live in the patch of
our own making or dwell in the garden of God.
Master spoke once that “Most of the brothers and
sisters assembled here today have, in some way or
the other, a lurking desire in their minds to achieve
God or the Ultimate. When one has got a mind and
a strong sincere desire to reach the state of
Realization, he will surely get the means to take him
171
to the state of Realization. The maxim goes 'Where
there is a will there is a way'. Idea, when it leaves its
boundary, becomes thought. When thought
becomes stronger, the activity for Realization
develops. One, who dives deep, gets the pearls. The
burning desire for Realization 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.” My dear co travelers,
this is the gateway to the garden of the Master. I
remember once while we were discussing the
system of the Master, one of the aspirants asked me
about how we enter the garden of God. I promised
to answer later and I hope the aspirant who may be
here got the message of the Master. I beckon all of
you to enter the gates of the beautiful garden of the
Master and feel the abiding presence of the Master
in every weed and flower of the ambrosial garden.
Pranam.
172
Path of Love
It gives me immense happiness to talk to you
all on this auspicious occasion of Basanth Panchami
L.E.139. Pranahuti is something that has become
part of our lives. Love of the Master is so intimate
that most of us live through that all the time.
Our beloved Master said ‘Love Him who loves

all’. I would like to share my meditations on this
thought. Repetition may not be considered wrong
when the subject matter is sublime. I am aware I
shared some thoughts on this subject earlier: I
remember to have read the following sentences that
make me think about this subject yet again. "There
are only four great questions in life: What is sacred?
Of what is the spirit made? What is worth living for?
What is worth dying for? The answer to all of them is
the same: Only Love."
In Telugu, one of the richest languages

spoken mainly in South India, there is a proverb
‘kaami kaanide moksha kaami kaadu’ meaning that
one who does not know how to love cannot learn to
love moksha or liberation. The point of concern for
me has been whether there is any difference
between loving persons or things to which we feel
related and the love spiritual. The feeling we derive
from loving and being loved brings with it a warmth
to life in a way that no other feeling or emotion
grants to us. Love, in its purest sense, is an
unconditional acceptance, an Unconditional
acceptance of someone or something, the way they
are, without judgement. But that this purity in love
rarely happens in relationships with persons is a
matter of experience. It is a wonder for me when I
think about my love to Master – is it personal or
impersonal? I have more wondered when I think of
his love for me- does he love me because I am His
or I am his devotee? These questions I am sure you
all have and we find answers deep in our hearts.
In many cases when love is felt in personal

relations, it is desire, caring, attraction and
admiration. These qualities are felt in increased
measure if the feelings are mutually felt. Essentially
love is accepting and inviting persons just as they
actually are, without them having to put on an act or
behave according to some hidden standard. The
ultimate lesson all of us have to learn is
unconditional love, which includes not only others
but ourselves as well.
The first experience of love for all of us was in

mother's arms. The love we all had from our
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PATH OF LOVE
brothers and sisters, father, uncles and aunts and
host of other relatives in our family and
neighbourhood is what we remotely remember. Not
because they were not genuine but we have
become self centred and started to love ourselves
more and others who we thought are more kind to
us. Sometime in the early days fear of punishment
got somehow ingrained mostly from father and what
we are told of God. Wrath of God, and of elders’
contra to what we enjoy as Love from those sources
I feel is based on a totally misguided agenda.
I seek your pardon if in this paper I refer to my
own story of anguish and ecstasy. Ever since the
consciousness of Lord Krishna and other avatars got
infused into me, as is wont in our tradition, I felt they
are Love incarnate and are essentially trustworthy
and lovable. When I started learning even though it
is elementary from the school books the systems of
philosophy like Buddhism, Jainism and the three
great acharyas of South India I could validate myself
as an individual spark of the universal
consciousness which is one organic unity. Later on I
found that it is an easy transition to the
understanding that Reality is Love.
However hard facts of life, which are based

on competitiveness and conflict made me, look into
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why all of a sudden I who was an object of love was
being looked down upon because I was not scoring
well in my school examinations. Good boy I was for
purposes of all errands but I felt I was not treated as
well as my other siblings and cousins. That feeling
led me very early to seek succour from the one true
source of love namely God who or whatever that
might be.
As a resident of a temple town it was a

common sight for me to see many persons doing
japa or meditation. I asked an elder whether I can
also do that and he said to me to sit in a quiet place
and repeat Ram mentally as long as I can and that
would lead me to other methods gradually. This
practice enabled me to get in touch with elders who
meditate regularly and most of them doing Gayathri
japa. But there was always something in them I
found to be rigid dogma call it orthodox if necessary.
The environment of my town offered little chance to
be totally unaffected by such dogmas and
superstitions of Religions. Yet I decided very early to
stay clear of such organised religions and also to
look for better ways of expanding consciousness
that do not take lifetimes to achieve the goal that is
elusive for understanding. What I had learned from
the stories of Lord Krishna is the power or unalloyed
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PATH OF LOVE
love. Then on to study of Bhagavad Gita which
began when I was about 12 years and it is no
wonder I continue to be in primary class as far as
knowing the love of the Lord.
When I started my sadhana while still in

‘teens’ under the great Master Rev. SriRamchandraji
of Shahjahanpur I started understanding the
importance of acceptance of all that comes in life as
a gift of the Lord and his love for me. That led me to
know the value of non-attachment and due
attachment as an expression of love. But that was
not a simple learning. I had to discuss and argue
with Master the happenings in personal life as well
as the Country to know the raison-d’être of such
happenings. Finally I got convinced that it was
enough for me to perceive of God as the quality of
Love, and that when we accept unconditionally all
that happens to us- it is love. However whenever we
find enabled to be in such a consciousness we are
God/ Master in form and person. As the saying
goes, "When we love, we are the universe and the
universe lives in us."
Thanks to many things that would normally go

by the tag ‘unfortunate’ in my life I learnt that inner
gnosis, that is, intuitive knowledge of spiritual truth is
the way to live leaving aside all dogma. Though I
177
find reality is simple and graspable when we look
inside what remains complex and mystery is the
structure of our mind and the odd number of ways
that lower mind sneaks in to obscure and corrupt our
natural insight and universal love.
It is one of the dogmas that seem to attract

almost all to live a life of unalloyed love is our ego.
Ego structurally is nothing but our inner thoughts,
fears, likes, desires, dislikes and it is what may be
called as our face to the world. It is an essential part
of our being a human being. It is our everyday
conscious thinking apparatus or structure. It is ever
changing and never static. It grants for its self a
certain amount of illusive identity. But reality permits
only plurality and never separate entity. To feel
someone or thing as separate is a dogma that
appears to grant some security however imaginary
and illusive that it may be.
It is true that but for doing things competitively

humanity would be still at the Stone Age. But
continuing to live with competition at the needless
cost of peace and happiness would be playing
cricket after we won the game in the pavilion.
Selfishness and Ego are synonyms and they are a
barrier to spiritual growth which demands
compassion and love to be the matrix of living. It is
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PATH OF LOVE
to be clearly appreciated that Personal spiritual
growth is about transcending the ego and not
weakening it. In reality Ego is similar to the structure
of a fort that we have created to fend ourselves.
Most of the time we live in this illusion fooling
ourselves as if we are in safe zone. It is already too
weak and afraid; that is why it is immaturely selfish
and hateful. It should be treated like a child growing
up, not rejected as imperfect. By trying to translate
our ideals into action through this fragile fort we fail
to achieve our best intentions.
But if we can make this structure serve the
larger purposes of the good for all it can be made
stronger and finally take it to a stage of Oneness
with the Divine decree. The selfish ego trying to
protect its fort always in a defensive manner when
made to serve the purposes of the good of all, starts
growing infinitesimally in the beginning and infinitely
later. The self that is small and timid when grows up
to serve the good of all, becomes stronger and
mature. The stronger and more mature it is, the
more transparent it becomes to the spiritual essence
that lies behind the person. Such a transformed self
or ego then becomes an instrument of Love. Then
the Nara becomes Narayana.
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Spiritual growth is all about integrating and
loving; it is never about separating and destruction.
Ascension is not destruction of the ego; it is
integrating and transcending the ego, to be one with
Master and also with the body-mind, purified by
Love. This is possible because there is no
separation in truth and in Love which is what we
imperience in our meditations as Oneness. When
our meditations mature and we feel a seamless unity
there is only Master and He becomes everything.
This is the highest viewpoint of oneself-our true Self.
The true Self exists only because of its connection
with Master and we may be better described as a
function arising out of such a connection with
Master.
It is obvious that when we are aware of our

connection with Master as His function, the less
reason the ego has to fear its awful loss of identity at
death. This fear underlies all others and releasing it
opens a huge pathway for the illumination of Love to
lighten the dark patches of our personality. The
healing of fears is always Love: unconditional
acceptance. A beautiful aspect of love is that it
always integrates and we live in all that we love. It is
a matter of our experience that we do not trust our
own feelings and thoughts that arise during
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PATH OF LOVE
meditations. Since we are already conditioned by
several dogmas that we learnt from childhood
through schools of learning in life making our ego
very weak and fragile there arises a complex state of
mind which doubts everything of our experience.
Such a state may lead people to be neurotic and
unable to trust their own thoughts and feelings, and
enslave them to the religion or any other belief
system that caused the damage. The real enemy in
our love for union with the Master is our dogmas. We
should know as some sage put it that our "Minds,
like parachutes, function better when open." We
each need to realise our own true nature and not
accept the notions dictated to us by authorities.
Reality is simple in essence but the network of
defences we erect to deny our own truth driven by
fears and the sophistication of the conditioning we
have obtained to persist with the status quo are
complex.
Our imperience grants us the vision of Love

that is simple and fundamental that words are
inadequate to express the same. It is a state of
being; it simply is what it is, perceived with perfect
communication, understanding and empathy. When
the underlying truth is realised it is always a
message of love, of unconditional acceptance, of
181
oneness with what Is. To love is to live in the
present ignoring the past and not dreaming about
the future. In any situation we have to be mindful of
the intimacy we have with the Master and should
refrain from reacting emotionally. Most of the time
emotion kills reason. We have to pull our attention
trapped in the past and the future and get grounded
and centered in our function of Love of the Master.
We should respond, from love and not from fear. We
should learn to communicate with the Master and we
should remember that communication is the solvent
of problems. When in doubt or anxious, or when we
feel stranded we need to communicate with Master
in absolute faith and confidence.
Though truly speaking there is nothing but

Love as the core reality in all conceivable situations
we cannot ignore the fact of painful experiences in
our lives. The most empowering thing we can do in
our lives is to connect with the Master or one who is
connected to the Master in a true sense. Master
always complements us perfectly, in a truly
connected loving experience -spiritually, mentally,
and emotionally. In such a situation we become
more than twice the person we are. Life is then more
than worthwhile. We know instinctively that this state
of being is a possibility for everyone in this world.
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PATH OF LOVE
However when it goes wrong, and the relationship
does not connect on all levels as we had hoped, it is
deeply disappointing and we feel we have lost what
could have been a perfect gift.
The main barrier for the expression of true

Love is surprisingly our attachment. Attachment and
love we think are near synonyms. But we should
note that attachment to something or person really
means the fear of losing it or the person. Fear
distorts the truth. It is wise not to get attached too
quickly and perhaps we should try to have no
attachment except with the Master. We may really
feel that we are better off on our own than in a
mismatched relationship. However we learn in
spirituality that it is much better off to be in a
relationship based on true love with the Master than
to be on our own. When we get attached to others
without having the Master as the core we do get into
situations that threaten the bonds of affection in
attachments. Love to any person who appears to be
not connected to the Master leads to hurt and needs
to be healed. This type of situation has led many to
renounce married life and somehow it has become a
matter of admiration. While in fact Love is what is
needed to heal, ironically love has become a barrier.
The only way forward is to love the Master in all and
183
also realising that love resides always in our heart in
abundance. It is our duty to cast the beam of lovely
light on all. It is then, new possibilities emerge and
healing solutions ooze out of such love.
Fear of losing the attachment and

consequently the love between persons is purely
due to possessiveness. Then jealousy rears its ugly
head. We should be cautious of jealousy which is an
immature emotion. Aspirants in the Path should
have learned better but in many cases they have
not. Jealousy is less than love, since it resents the
other's freedom. Jealousy is to consider another
person as an object of possession, a person who
has no right to make their own choices. In reality we
all feel the sting of jealousy sometimes and we need
to acknowledge and accept the emotion, and then
release it as something that is simply not rational.
The institution of marriage is the finest

example where love is expressed in totality. We
realise and affirm that though we were born
separately we bind ourselves by strings of love and
together we shall be forever even when we are in
the silent memory of God. The value of Grhasta life
is the possibility of two souls emitting the fragrance
of love on all occasions. There is intimacy but it is
wise to allow spaces in the togetherness. For, if
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PATH OF LOVE
winds of the heavens are to dance between the
souls there is need for space between the two.
Grhasta life teaches us to love one another, but
make not a bond of love. Sagacity lies in filling each
other’s cup but drinking not from the same cup. To
love means not merely to sing and dance together
and be joyous, but allowing each person to be alone.
The relationship is to be like the strings of a Veena
that are alone even though they quiver with the
same music. Even as the pillars of the temple stand
apart yet serve the same cause the partners in
marriage stand apart to serve the cause of Love-
God.
Love is more than an emotion. It is actually

the fabric of the entire universe. Love is a state of
being and intention, spiritual qualities that are above
the level of physical energy. Love when expressed
becomes a creative force, an energy of imagination,
that manifests physically in space and time. In the
human sphere, love expresses our dreams and
vision. Our ability to creatively manifest our vision is
empowered by the emotion of love. The path of love
is not narrow as some poet put it but is as vast as
the universe. Obviously this is because our Master,
an expression of unlimited and unbound love is the
connecting link for all of us. By loving Him who loves
185
all we embrace the universe in its entirety. That
leads to the state where there is neither suffering nor
joy. We go beyond Satchitananda. The path of the
Master is the path of love. I am happy we are all in
the path and reaching the shores of the divine ocean
of bliss.
Pranam.
186
Purification..is there any end to
this!
I am happy to be with you all again on the

auspicious occasion of the birthday of Pujya Lalaji
Maharaj. We have been treading the path
assiduously and progressing in the path. Most of us
attend to the routine meditation practices and find
certain amount peace and calm settling in us. We do
feel the influx of Pranasya Pranaha and are
immensely pleased about it most of the time.
However when we contemplate over the thoughts
that do come to us during meditations and even
otherwise during our daily transactions we find
certain thoughts hovering over us all the time.
We do find ourselves perambulating in a

continuous circle, retracing the same steps year
after year after year. Last Basanth the same
thoughts, in the earlier one the same ones and now
too! We all have areas in our lives where we are
locked into patterns of behaviour that we have not
been able to break. Each of us knows at some level,
where we are stuck. The longer these behaviours
exist, the easier it is to get used to living with them,
and in a way, give up on ourselves and say O!
Master help me!
We should be clear in our determination that

change is possible and we shall attain the desired
condition soon. The change is possible with the tools
provided by the system of Rajayoga that we are
practicing. We can work to create a fresh start, to
change our circular path into an upward spiral
towards new experiences, instead of repeating old
patterns. The path is not easy, but it is true and real
and worth the effort. But even as our Master has
stressed determination is required. We should like
Spartans attempt the goal with courage and
confidence. It is necessary that when we practice
the path we should have no doubts about the
methods given to us. We should not try to approach
the problem as a trial and error attempt. We should
have the courage to say "I want this, and I am willing
to work for it."
We do have imperiences of Ground, Void,

Silence, Absolute, and Oneness during our
meditations and during congregations like the
Birthday celebrations of our Masters. They may be
few. They may occur occasionally without any
notice. They are of the very nature of our being that
we are not aware of what it is most of the times. But
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PURIFICATION ...IS THERE ANY END TO THIS
we do have such Oneness and Suchness. Dr.
K.C.V. says “The command of God or the vision to
execute in the temporal context the intuited truths of
the supramental vision is an imperative, a sacred
calling which the mystic or the religious seer cannot
even think of disobeying.” (Reference: vol x - pg
510) To Imperience is not enough. We should attend
to the call of the imperience with courage and
confidence. It is an imperative or a sacred duty. It is
not enough that we realise; we should enable others
to realise as early as possible. That is the greatest
service we can do.
It is not enough to say that we meditate and

follow the other meditational practices as prescribed.
Perhaps it is true that nothing more needs to be
done if we meditate as prescribed. There is nothing
better to improve our spiritual well-being than
meditation. Regular contact with the divine promotes
radiant health, inspired thoughts and profound
peace. Throughout the ages regular
meditation has been considered a praiseworthy
practice by the enlightened. But today's times are
unique. With the increased pace of life and the many
more responsibilities we must shoulder, most of us
do not have the luxury of spending years in
cloistered solitude, gradually increasing our
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spiritual capabilities. There is absolute necessity to
reduce the time to be spent on the spiritual practice
and the system of our Master is the best we have
today to offer humanity.
It is very clear for anyone who pauses and

reflects on the conditions of our living, that humanity
is crying out for inner fulfilment, for awakening.
Simultaneously, the paradigm war of "love vs. fear"
is being fought in people's minds and hearts with a
greater intensity than ever before in the history of
our civilization, We find it is absolutely necessary to
have massive amounts of love and divine wisdom to
descend from above as in the case of our
imperience of Pranahuti and this should spread
throughout the world. The time is now for each of us
to increase our spiritual bandwidth and the size of
our spiritual containers that is our hearts.
During our meditations we dive deep into our

hearts and access the divine impulse to the extent
our vessel or heart permits. Such a tapping into our
divine self is, of course, always good. But we need
to improve our access to the divine self more and
more. With the love of our Master backing us all the
time we can access ever-increasing amounts of
love, energy and wisdom more quickly and easily
than ever before, if we are oriented to the task of
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human transformation. The impulse that we carry is
enough for us, for our family, and for our spiritual
brothers and sisters who are crying for help. This is
the confidence and courage we shall have when we
pray at 9 P.M. for the good of humanity. Even as
Dr.K.C.V. puts it “ It is necessary to condition the
consciousness of the individuals all through the
world by a systematic, consistent, and uniform
method of substitution of universal ends in place of
the narrow parochial and patriotic motives must be
conceded if life should evolve to a better order and
plane.” (Reference: vol x - pg 514) All our practices
are meant for this purpose only. Such a state of
mind cannot be achieved unless we purify our hearts
and souls.
Many aspirants have reported that after

taking a sitting from their trainer or other trainers
they feel lot of energy and power poured into their
hearts and the Pranahuti was very intense and
engulfing. It is my understanding that more the
trainers work on others the more they are centred on
the Master and therefore better facilitator of
Pranahuti energy. The cleaning sittings we have
from the trainers cannot be treated as a substitute
for ones’ own prescribed spiritual practice. The
sittings had from the trainer will enable one to do
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better ones’ meditation practices because then one
would be clear, calm and energized. And the
benefits will not only come to the aspirant but
through him/her to the entire family, friends and co-
workers and spiritual brothers and sisters. This is
because spiritual light will be radiating from persons
who have moved into the higher realms of
spirituality. The movement into the higher realms is
not a myth or impossibility. Due to the grace of our
benevolent Master it is easy for sincere and
committed aspirants to move to higher realms
radiating spiritual energy simultaneously effecting
transformation of humanity to some or more extent
according to ones’ own sphere of movement in
spiritual path.
It is not enough that we move into higher

realms of spiritual life but it is our duty to give call to
others around us through such means as we are
capable of, to move to spiritual way of life for the
sake of peace and prosperity of this world. Thereby
we will be deepening our own self-realization and
simultaneously contributing to humanity's progress
on the spiritual path. The process of our purification
is a never ending workout on our selves. The more
pure we are the more balanced do we become. We
can always measure the extent of our purity by
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analysing ourselves regarding the negative energies
we have and the positive energies we possess. The
negative energies of hate, ill-will, envy, jealousy,
wrath etc., have to be given up and the positive
energies of love, empathy, commitment to truth, non-
injury, sharing and balance are to be possessed
more and more. Our conscience is our best guru
who teaches us thoroughly what to have and what to
eschew. There is no end to this vigil and such a vigil
gets rewarded abundantly.
Many times I hear from the aspirants that they
are so pure and so confident about their purity that
they find no necessity to attend to purification
processes or the need to go to a trainer for
purification. They feel they have progressed to such
an extent that their master would be amazed in the
fact that they have surpassed him in purity. They do
find lapses in his philosophy and the practices he
prescribed and in fact they try to improve on them.
This is sheer Spiritual Arrogance. They feel that they
had developed capabilities that were not only
greater than those of others and their status and
acquisition of states is generally beyond the
understanding of the average associates in the path.
It is true that our Master desired the aspirants

to move to higher realms than that of his and my
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understanding this approach of the Master indicates
the extent of humility we have to acquire. However
the issue is not our level of development, but the fact
that we are striving to develop. One of the keys to
growth is recognizing that there is always room for
improvement. In any field, whether it is sports, the
arts, our profession, or spiritual growth there are
always going to be some people that are farther
along in their development than others. We live in a
society where real estate moguls are idolized.
Inevitably, there are people who feel the need to tell
us how much better they are. In the area of spiritual
development, this is known as "spiritual arrogance."
Unlike the spiritual understanding that All is

One, people suffering from spiritual arrogance will
tell they are advanced, implying that others are not.
Some of the worst offenders are those who have
some understanding of the spiritual laws and who
have opened some of their inner senses. While
moving in the path of enlightenment they somehow
go astray and proclaim themselves to be gurus. This
is the worst impurity one can ever acquire and
Master has warned that those persons who feel
even once they are Masters are unfit to train others.
When someone feels that he is the Master another
misfortune arises in thinking: one often assumes
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genuine difference of opinion to be an attack on their
mastery. There is another type of spiritual arrogance
which we have called in our Game of Life as
sadahankara. The arrogance is such they consider
themselves to be guardians of divinity and almost
stake a claim of possessiveness over the Lord. This
impurity once developed does not go easily and one
has to learn the necessary halls of learning.
Spiritual arrogance makes one think they

know everything that needs to be known. There are
two major defects arising out of this attitude:
It inhibits one’s development. When we

already know everything, there is no room for
additional wisdom. This should be self-evident: but
just giving the appearance of knowing everything
can deter people from sharing their knowledge. This
shuts off sources of new knowledge. It is wise to
remember that a wise man can learn more from a
fool than a fool from a wise man: the ancient Vedic
wisdom says ‘ let wisdom come to me from all
directions.’
This attitude of spiritual arrogance wastes

energy. Anyone who has staked out a position as a
guru is forced to conform to this new self-image.
This places an unnecessary burden on them. Why
anyone should himself with having to live up to the
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expectations of some image? Why waste energy
trying to uphold such an image? Why not be
exactly who we are, so as to let our true inner self
shine in its original and pure lustre?
In contrast to spiritual arrogance, humility is

the trait of a real man. I have not come across a
better example of humility than our beloved Master
Babuji Maharaj. It should be clear to us that attuning
with Master or God is not a competitive sport. There
is no need to live up to exaggerated claims or false
images, which are thrust on any one who tolerates
as if invariably promotes sycophancy. A perfect and
pure personality recognizes that he/she is a part of
the ONE. Purity lies in being a student for ever
learning every second contemplating on the
amazing oneness of existence. Pure ones see
themselves as students, helping those that might not
be as far along in their studies, just as their masters
have helped them in their sadhana. The pure being
recognizes even the "spiritually arrogant" as merely
passing through a phase. True humility involves the
willingness and open-mindedness to accept help
and insight from all sources and move on the path
with conviction and faith in the Just One. Needless
to add that this attitude of eternal learning from all
196
sources is not an act of greed but an act of fulfilling
one’s own destiny of spiritual well being.
It is my prayer that all the associates in the

Path move on cleansing ourselves as we progress
dropping our various sheaths of being and stand
naked before Master for such further treatment that
he may decide.
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Purity
My dear fellow travelers in the Path,
The showers of divine grace imperienced

makes us mute and we should with wisdom maintain
the silence and keep our communion with the Lord.
When I try to contemplate on the condition of
intimacy with the divine so kindly blessed to us this
day the thought of Purity overwhelms me. Purity in
the beginning, purity in the middle and purity in the
end if there is an end is all that I can describe. Our
Master Sri Ramchandraji Maharaj has graphically
described our normal condition as being one in a
spider’s web. Our problem is how to come out of this
web. Master has suggested some methods for
purifying ourselves and be rid of the mesh into which
we got wired. As a rule we think that we are walking,
talking, sitting or interacting with others. But the fact
is that we are always in the web physically and the
prana sarira alone provides all the power that we
need for such a supposed existence. It is to be
clearly understood that our thoughts and ideas are
not our real self and the reality is that we are
submerged in the mesh unable to wriggle out.
The creation of God has purity of intention

and purity of expression as its warp and woof. But
human creation has self centered intention and self
PURITY
centered expression as its two coordinates. We think
that the mesh or the web is the reality; the moment
we realise this we have means to get out of the web
and we understand our true nature. Our individual
creation then starts getting destroyed and we start
living in the creation of God and our intentions and
expressions become purer and simpler by the day.
When develop perfect purity in our intentions and
expressions we are said to be enlightened.
The web into which we got entangled it is

obvious covers a wide range of planes from the
Annamaya kosa to Anandamaya kosa. Within this
web are the countless thoughts and emotions based
on lack of security and fear which we are
conditioned to accept as limitations that are
formidable. Our entire period of schooling taught us
that we have very little power. Even that little power
that we become aware of, we are advised to
delegate to such persons and institutions who
somehow claim to know more about us than we do!
In short we are swimming in a negative environment
and make our web more dark and wriggled.
Anyone who blindly accepts these prevalent,

negative thoughts will have his or her life path
dictated by the web. But those who recognize that it
is our collective thoughts and beliefs that power the
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web will recognize the way out. This principle alone
governs the logic of purification in this system of
sadhana. When we are born, we temporarily forget
the higher truth of who we are. Our life mission is to
remember and to connect with our innermost self, so
that we may transcend the web. Master has made a
very positive statement when he said that we are all
sailing towards our Homeland. Many of us who may
not be specifically focused on the Homeland
however recognize the need for a change in the
manner in which we live.
There is a general awareness that the reality
we perceive with our senses is not the true reality,
but merely a small portion of reality, masquerading
as the whole. But, there is no alternative reality to
which we can run and in fact there is no need to
rebel against this reality. Our goal should be to "be
in this world, but not of it." Those who are sensitive
understand that the outer world is a reflection of our
inner thoughts and beliefs, whether individual or
collective, which have been conditioned by our
experience in the web. Consequently, the web is a
learning environment where we get feedback on
how our thoughts manifest. The grace of God is
such that as a rule our negative thoughts do not
manifest instantaneously. Otherwise, we would risk
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PURITY
the spontaneous destruction of our world by our
unfortunate habit of thinking negative thoughts.
However this does not permit any one to breed
scorpions and snakes of thoughts. We should
invariably and if possible incessantly think in such a
way that some good happens due to our thoughts.
That is we need to breed pure, pious and divine
thoughts always.
Cleaning or purifying ourselves of negative

energies through daily meditation and purificatory
sessions can provide a direct link to the "ultimate
reality," i.e., the pure consciousness residing within
each of us. As our negative beliefs are purified
through regular contact with the "light" of our divine
nature, unhealthy emotions, such as fear, hate and
anger, will naturally begin to diminish, and we will be
free to transcend to higher states of consciousness.
We will have the descending grace of the Master
more and more such that our true self start vibrating
in the higher planes of consciousness, while
simultaneously and automatically attracting others of
similar vibration. Our world will become more
synchronistic with the divine. We will naturally repel
angry, fearful people, and those who stick around
will become calmer and more centered. We will
radiate love. By simply being in consciousness
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governed by purity, we will have a greater effect on
the world than the most gifted orators and political
leaders.
The higher and purer the consciousness in

which we live and our energies vibrate the quicker
and sooner our thoughts will manifest. This is the
basis of Pranahuti. Pranahuti offered with purity of
intention and ‘Will’ enables the recipient to move out
of darker spheres of consciousness in which he
happens to be. It is to be noted that when we align
with our innermost self, which is simple purity, we
get aligned more closely with the Master. At the
apex of our individual consciousness, we then get
connected with Master. We then have at our
disposal the entire universe to help us manifest the
highest good for all. That is what we call living in
Brahmand mandal.
The purity of intention and ‘Will’ has a direct

bearing on our capacity to distinguish between our
thought and the thought of the inner self or
conscience. It is a well known fact that the ability to
think is a God-given gift to the human beings. During
our meditations in the beginning and as we progress
later in-day-to-day life we learn to tap the inner core
of our being or Master and also learn to interpret the
intuitions that arise. However the tricky part of this
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PURITY
feature is our capacity to distinguish between the
voice of the Master and the voice of our ego. As
persons practicing PAM we do not fall into the pit of
confusing our ego with our conscience; yet we may
falter often. We many times err thinking that our
problems and enemies are outside ourselves and
vow to overcome them. But the truth is everything
we perceive in the world is just the outer reflection of
our inner thoughts. The ultimate war is within us.
The ego is an insulation we have created for

ourselves and a close knit thought pattern
resembling the thick weaving inside the web near
the core center and is essentially designed to protect
us from potential harm to our awareness of being.
As our focus increases towards it, it grows and our
attention span is entirely covered by it. It is not
necessarily an enemy to know our true nature; but it
can be compared to the unruly child who wants what
it likes when it likes. The ego which liked to encircle
itself with so many strands of various colors and
hues tries always to stick to them and any harm to
them it considers is dangerous to its existence. But
that is precisely what we seek in the path of
liberation. Yet the demand for purification that is
willed by our conscience tends to get ignored by it
and it resorts to all gimmicks of the child to avoid
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purification. Our individual efforts many times we find
are not sufficient and the need for external help
becomes paramount.
Even as an undisciplined child, our ego needs

to be guided by a competent person in this effort.
This is a necessary step in the spiritual path at the
stage of surrender where we learn to hear the inner
voice of the Master. To talk of surrender without
such a capacity to hear the inner-voice of Master is
not proper. When we learn to distinguish between
the voice of our ego and the voice of the inner
Master we have moved considerable length in the
path of spirituality. For this purity in body and mind in
all aspects is the minimum requirement. Without
such a purity we cannot hear the Master within. As a
suggestion I may say that when we are busy
convincing ourselves that we are right, we should
know we are using our mind as a debater. It may be
logical but we should know that it is not our highest
source of wisdom.
We can know the difference between our

voice and that of the Master by noting that the voice
of our ego is characterized by being self-centered,
self-aggrandizing, based on fear, angry,
rationalizing, complaining and reactive. The voice of
the Master is always humble, loving, compassionate,
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PURITY
peace promoting, trusting, tolerant, merciful,
forgiving and grateful. Every day because of our
meditational practices and purification procedures
we tend to be purer and nearer to the Master and
are capable of living according to his directions.
When spiritual perfection happens in a person, he
cannot think or do anything without the explicit
sanction of the Master. Our Master has lived such a
life as we all know.
The extent of purification we have been able

to achieve can be easily measured by the serious
aspirant. Every moment of every day, we make a
choice to listen to either our ego or our Master. The
more we identify with our Master, the greater
our spiritual power and the faster things manifest
and we experience greater synchronicities.
Ultimately, we merge with our higher self or Master.
But it is not all that simple. The game of life is rigged
to give our ego the edge. It demands clarity of
purpose and total dedication to the Master to change
the default setting and listen to the Master within. It
is obvious that the best time to be oriented to the
subtle and clear voice of the Master is during
meditation when our external senses are shut down.
I have never considered making an important
decision without meditating. It is not wisdom to go
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the Supermarket without checking our purse. As we
learn to hear the voice of the Master and
intercommune with him we do not solely rely on our
intellect and are capable of the wisdom to make a
perfect decision. Another sign that we are listening
to the Master within is that the answer we get makes
sense in more than one level of understanding. The
example of the market that I suggested above is
relevant to all the problems we face in life and
mutatis mutandis can be applied to all situations and
feel the intimate presence of the Master. But I repeat
it is purity that matters; purity of intention and purity
of expression.
Pranam
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Real Craving
This is the second seminar on the message
given by Rev. Babuji at Bangalore delivered in
December 1964. The first one had the topic “We
should attempt the finite for the infinite”. Rev. Babuji
we know endeavours to cover all important and
fundamental truths in his messages. In this message
he, while discussing the nature of real craving talks
about constant restlessness to gain the real goal. He
is actually dealing with the subject of the importance
of finding out what really motivates us. Simply put,
motivation is that driving force which allows us to
achieve our goals and go after what we want in life.
It is obvious things or objectives can be achieved or
accomplished if we are properly motivated. As long
as we have a strong personal motivation, we can
achieve almost anything that we want in life.
However we should remember that there are no
short-cuts to achieve our goals. It is true that the
Natural Path is not a short cut and in fact it is a long
and winding road to achieve our goal: only the
helping hand of the Master is there with us always.
Master talks of real craving and the point for

us to consider is how can we develop such a craving
in life? It is not enough to wish for the goal. There
are certain essentials to remember:
i) Focus on the one and only one goal all the

time. This should be partnered with the fact
that we should make sure that all our short-
term goals are indeed structured to help in
achieving our real goal. One of the best ways
for us to focus on the one goal all the time is
to make a diary of our goals so that we will
have a visual representation of the things that
we want to achieve rather than letting it all get
lost in our head.
ii) We should get rid of all the distractions which
might prevent us from achieving our goal.
Suppose I intend to write a book. How can I
type a chapter after another if there are many
distractions like children playing around, the
television blaring some god forsaken play,
elders chattering and there is the lure of
aimlessly browsing through the Internet. In
order for me to stay properly motivated and
write the book I have to steer clear of every
distraction.
iii) We have to block out all negative influences.
This, the ancient seers have called
‘pratikoolyasya varjanam’. That is we are to
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REAL CRAVING
make sure that we are completely blocking
out all negative influences which affect our
reaching the goal in our life. If we feel that we
are being distracted from our goal by a
problem which does not seem to go away, we
have to ask ourselves what we can do to
eliminate such a challenge and distraction in
our life. It may be we are being sidetracked by
negative thoughts and feelings because we
have no faith in our ‘self’.
iv) Lack of faith in one’s self is most of the time
the main blocking out or negative distraction.
Addressing the root of the problem,
completely blocking out any negative
distractions and thinking purely positive
thoughts is the best way for us to develop
deep motivation amounting to restlessness to
achieve the real goal of life. However
desperate resolve to achieve the goal does
not start unless we are shaken to our roots.
In early nineteen sixties I joined my

first Government job. As events happen without
much of our intention I got a telegram one day while
I was in office that my close friend died in a lorry
road accident. He was an intimate one and his loss
is something that took quite some time for me to
209
accept. A few days later, I got another telegram
informing that my sister died. We were very dear to
each other and I knew that she wanted to marry
someone the family may not approve. I cannot say
that I hated God at that moment but surely I had to
revise my opinions about the person whom we
dearly call Babuji Maharaj. How could a loving God
allow this to happen to such wonderful persons? Is
God really Just?
In pain I sought for answers but the answers

rang empty, hollow, unsatisfying. I can say at that
moment my internal journey or spiritual journey
started. Quite a lot of correspondence with my
revered father and the Master took place and I
visited Master more than once during that year. I
tried to find answers reading from Buddhism, Zen
etcetera and none could give me the answers to the
pain in heart. I did not reject God but became
agnostic. Then I could not offer anything but a
listening ear and a word of prayer. Even in my pain I
was drawn to find answers outside of the physical
world and I think this is because Master has set the
goal of eternity in my heart and I was seeking more
and more within. I came to know that man’s heart is
inexplicably drawn to the spiritual (aprthak siddha
sambandha or inexplicable inter relationship
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REAL CRAVING
between God and souls). Though we may ignore
this longing when everything is going well, when life
falls apart we seek answers in the spiritual.
After the independence of India lot of stress

has been given to science and technology and soon
everyone was getting accustomed to the newly
found means and ways of becoming prosperous.
Through this new found liberation and the onset of
industrial proliferation the answer to the ills of the
human condition were thought to be found in
science. Education it was thought would bring us the
answers and man would rise above his personal
problems and utopia was right around the corner.
Humanism grasped the imagination of a young
generation and they sought to throw off the
traditionalism and reject their parent’s spirituality for
the ‘proven truth’ of science. But euphoria did not
last long; soon the scientific generation became
disillusioned, angry, and though they relished the
advances of science found that it did not, could not,
answer the deep cravings of their soul. Some would
return to the spirituality of their parents but most
sought spirituality without restraints. They wanted to
be spiritual but they did not want rules. They wanted
what they considered the best of both worlds. This
211
legacy has been passed down to the present
generation.
The following are a few of the definitions of

spirituality given by today’s young people:
a. Spirituality: The human impulse to seek and

unite with a reality beyond the appearances
of the world, fulfilling the need for a meaning.
b. Spirituality is subjectively experiencing life

both inside and outside of self.
c. Spirituality is an awareness of a natural order
in the universe and of the exquisite checks
and balances found in life forms at various
levels.
A cursory observation of the world suggests

that spirituality is extremely important in guiding
people in how they live. Growing up in a religious
family and coming under the influence of revered Sri
Ramchandraji Maharaj and under guidance from my
revered father, I too was drawn to the mysterious
exploration of spirituality. I was then introduced to a
person who was considered a saint in the satsangh.
She was an interesting person who practiced
meditation and was able to get in touch with her
inner self and become one with the universe and
Master. As an impressionable new entrant to the
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system I craved for something more, I was
interested in experiencing this new phenomenon.
Master obviously sensing my interest called me near
and gave a sitting offering Pranahuti. It was an
unusual experience where I felt that the entire
system was vibrating with the divine impulse and
making me feel the Oneness. With this experience I
had at that time I was sure of a Just God and my
heart was drawn deep inside and I felt that all crave
a spiritual experience - a touch of the divine. I then
felt that the prayer suggested at 9 P.M. where we
seek that all in the universe in fraternal unity seek
the divine gaining roots in my heart.
We may ask whether such experiences are

necessary to develop true craving. It is also natural
that we should ask does any spiritual experience
count. If we all crave a spiritual experience will any
spiritual experience do, and if not which experience
is true. Master affirmed that spiritual experiences
allegedly caused by inner conscience can be wrong
as they are likely to be the play of mind. One of the
main culprits in having foul and untrue spiritual
experiences is our ego. Ego is the replica of Satan in
our psyche. Who is Satan and what is his purpose?
Where does the concept come from? We all sense a
craving towards spirituality and meaning, and at the
213
same time we share a desire to do the wrong thing,
cheat, beat or even kill and steal, to insult and eat
fatty foods. We intuitively know there is a dichotomy
in the world and in ourselves. Master has asserted
that Kama and Krodha are God given gifts and we
have to use them wisely with moderation and
restraint. But whenever we do something that is not
conducive to reach our real we tend to excuse
ourselves by saying that the Kama or Krodha has
done it. What we should note is, these forces do not
do anything, they only tempt us to do the wrong.
Life’s circumstances can be tempting from the
outside, and we can have desires on the inside. In
fact, I feel these two forces are put in us to test our
real craving for the divine. That seems to be the
divine purpose.
But if these words of the Master are kept in

mind "The real craving of man keeps him in constant
restlessness, and he works only to gain his real
goal” we will be keeping the helm straight and we
will be moving in the path laid out before us. These
forces which appear to be anti-God are in fact our
best aids in the path and play great role in our
spiritual progress. They strengthen our intention and
drive the engine of our consciousness in the
meaningful direction.
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REAL CRAVING
We know that pure consciousness is an
invisible field of energy of infinite dimension and
potential. This field is the substrate of all that exists
independent of time and space. A point which needs
to be noted carefully is that because the field of
consciousness encompasses all that exists beyond
all limitations and dimensions of space and time, it
registers all the events no matter how so ever
seemingly insignificant or trivial or miniscule, such as
even a fleeting thought.
Consciousness is the irreducible substrate of
the human capacity to narrow or experience, to
perceive or witness, and it is the essence of the
capacity for awareness itself. The field of
Consciousness exist independently of man, and yet
it is included within his experience. It is the Absolute
and, in comparison with which all that exists is
relative. The presence of the field of Consciousness
is known by all sentient beings as the subject of
awareness of existence of the self. Thus, the
awareness of the presence of Consciousness is the
primordial subjective reality underlying all possible
human experience.
The entire universe exists independently of
human description and is essentially one unified,
total field within which are varying levels of
215
vibrational frequencies that appear as the
observable Universe. The higher the frequency of
the vibrational energy, the greater the Power even
as it is in the physical domain. The Consciousness is
life itself. Anywhere there's life, there is
Consciousness, whether it is the incredibly simple
Consciousness of an amoeba, or the complex
Consciousness of Humans. Consciousness is
everywhere; it is the light with which we illumine the
world- it is the light without luminosity or divine light.
Compare both laws of the conservation of energy or
conservation of matter; the law of the conservation
of life prevails. Life itself is not capable of being
destroyed, there can only be change form by shifting
to a different frequency. A serious study of the
‘Game of Life’ prepared by Imperience would throw
more light on this.
Satchitananda is the word for such

consciousness. In fact in the path of Rev. Babuji we
move farther from that level of consciousness. It is
not a concept or idea to be in the consciousness of
Satchitananda. It is a reality we experience often in
our sadhana. But our Master leads us on to the level
of void. But then that is subject to our relinquishing
all other desires and cravings and seek only the end
state whatever it might be. Master states that “The
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REAL CRAVING
real state of enlightenment comes when we get into
full consciousness of the condition of enlivenment
and after imbibing its effect, secure merging in
it. (Reference: BWS 307). This mergence happens
in all the knots and in fact after moving through the
various knots and mergence therein, we move
through expansion and enlivenment. The realm of
knots is too small compared to the realms of
splendour and the movement in central region. Any
attachment to anything in the sphere of
manifestation is a limitation. The price may appear to
be very high but that is for cowards and seekers of
toys. To crave for the Real is the option that is
chosen by lion hearted men. Our beloved Master
said his system makes the aspirants so and let us
live up to His expectation of us.
Pranam
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REAL MAN
“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”
The topic of the seminar "If we are in the

hands of a real master, all the things for 'man to be
called man' gradually come out of themselves” is
very important for any person who seeks to find a
solution to the problem of life. It may be noted that
we are considering the problem of life and not living.
Prima facie this sentence would be appearing to
provide an easy solution to the problem and once
we are in the hands of a real master nothing need
be done by us and every activity aimed towards the
solution of the problem of our life would
automatically follow. As persons treading the path
we know that would be a simplistic way of looking at
the issue. Before examining this aspect of sadhana
let us focus on certain important points in the
message.
Master in this statement brings into focus two

pregnant concepts in his system of modified
Rajayoga.1. ‘Man to be called man’ (real man) and
2. ‘Real master’.
REAL MAN
He clarifies about the real man as “A man can
be real man only when his eye is diverted towards
his inner self. Therein lies the real quest for Reality.
One who adheres to it establishes his footing in the
sphere from which everything descended by itself. In
other words he connects his link with the main
source. The only thing which remains then is its
expansion for which the prescribed abhyas is
sufficient.”1
Master states that “It is commonly believed

that God created man in His own image. All the
religions, philosophies and sciences of the world are
unanimous on this point. It does not mean that the
physical form of God is the same as that of man,
with the human body made of flesh, bones, skin,
etc., possessing arms, legs and other limbs. It really
means that a man possesses, or is composed of, all
the powers, forces and energy which are present in
Nature in the same order.”2
If God has created all of us what more has to

be done? Are we created incomplete? Perfect Being
like God cannot create incomplete and imperfect
beings like us. All these queries are not very
relevant if we understand that everything that is
required to be a real man has been granted to us by
birth and it is for us to become perfect and thereby
219
bring glory to God. Master states that “Things come
and go but what lies in between these two is our real
condition. This changeless condition of ourselves is
the end of all spiritual activities. Blankness is
another expression for this condition. The whole
system is vacuumized in the end, and man becomes
a real man. It has been found difficult to define man,
but when we add the word real, it defines the beauty
a man should have to belong to.”3
Further he clarifies the characteristics of real

man should be by answering the question “Who is
man? Only he who is imbued with a sense of
humanity.”4 What is this sense of humanity? Some
called us rational animals. Some others called us
social animals. And so on. All are agreed that we are
animals, only that we are a bit different. The
gregarious nature of man is different from the
gregarious nature of other animals which are all
governed mostly by instinct. In man this tendency
led to the noble concept of camaraderie and
fraternity. The human traits of sympathy and
empathy are off shoots of this tendency only. ‘Tooth
for tooth and claw for claw’ is animality. When
Reasoning takes deep root the need for compassion
and forgiving dawn in the hearts of man and he is on
the road to become a real man.
220
REAL MAN
Master states that “When man first assumed
his physical form he brought with him the things
opposed to the real nature of his being; that means
both the opposites were intertwined to give it a
proper shape. It appeared in the form of an outburst
similar to that caused by the contact of fire and
water. When supplemented by the flow of air, it went
on smouldering and increased the force of the
outburst. The outburst is nothing but the action of
the force coming in contact with the soul, thus
exhibiting a display of the elements. Reality was lost
sight of. Just imagine what the reverse use of things
finally resulted in. We took into account neither the
cause nor the effect thereof, to trace out the origin of
this degradation”5
Master says that “We have to enter a new life,

a life which is behind this outer life of ours - we might
just as well say that the real man exists behind this,
the apparent man. Now since you want to enter
upon the real life, you have to seek for the real man,
the man behind the man, or the man beyond man.
Such a personality, if he does exist can be traced
out only by the heart's eye and can be felt in every
molecule and atom of the body. Though possessing
a physical body, he shall in no way be attached to it
and he shall be nearest to zero. His covering shall
221
be the whole Universe wherein he shall have his
own play. You will find him present in the sand of the
desert, as well as in the waves of the ocean. You will
find his presence in the light of the sun, the moon
and the stars. He shall be in existence everywhere,
in hell as well as in paradise. But how to trace him
out is the real problem.”6 A very important corollary
to this thought is all our actions thus are in his
sphere. The play ground is His. Another
supplementary to this is that the play also is His.
That being so the feeling of being a ‘doer ‘is
untenable. Once this is understood we become
humble and the process of getting rid of the Ego
starts.
It is an interesting twist that Master

when Master in his startling statement asserts that
the real man is no different from the real guide.”The
real man, in the proper sense, can be he who makes
a man the man that he ought to be, a thorough man
in the real sense.”7Thus he merges the concept of a
real man with the real Master. The real man is the
real Master and the real Master is the real man. The
natural path leads to such a destiny. As Master puts
it “It is only when we get closely in touch with nature
that we begin to breathe in the purified air coming
there from. By and by we begin to acquire
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REAL MAN
identicality with it. In a word everything becomes
possible and attainable when we get ourselves
attached with the real man beyond man.”8 It is no
wonder therefore that He stated, He makes Masters.
We are attached to the Master so that we become
real man and in the process got a very high
responsibility of being masters too.
He further asserts that “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. Proper making of a man
must be the natural result of the right type of
training. Proper making comprises of the right
moulding of mind with due moderation in the
exercise of all our senses and faculties. Thus the
right type of training under the guidance of a capable
master is by far the most important factor in our
proper making without which higher attainments in
spirituality are never possible. Most of the people
have, in some way or the other, a natural inclination
towards God, yet those who succeed in realizing
God are very rare. The cause is defective guidance
and wrong training which leads a man away from the
real path with the result that he is lost forever. Now
for a man of ordinary capacity it is a pretty hard task
223
to judge whether his training is rightly directed or
not. A man tamely and unquestioningly follows the
instructions of one whom he has accepted as his
Guru and practices as he is required by him to do. It
is very difficult for him to ascertain whether he is
being guided along the right path or not. This is a
great problem before the people who are
themselves quite ignorant in matters concerning
realization. You will find numerous teachers of
religion who will tell you not to eat garlic, onion or
carrot and insist upon you to adopt Sadhanas and
practices, which have no real significance or a
hundred other, such triflings, which will never lead
you, even a step nearer to reality. This is no training.
Such teachers are really deceiving themselves as
well as those whom they teach. 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.”9
The real man obviously is a perfect man. In

practical terms the perfect human is one who is in
full control of senses, his feet and hands and his
tongue and loins. More than anything else he is one
who serves the interests of others selflessly. This
concept it may be noted is something that does not
224
REAL MAN
accept the concept of original sin. Man is pure by
birth and this is stressed in many places by the
Master and His call has been to get back to the
original condition of purity; purity of consciousness
also called as the Home Land. Such a perfect man
is what we have in our Rev. Babuji Maharaj which is
a perfect copy of the original Creator or God.
The perfect man or real man incidentally it

may be noted sees every individual of the human
species completely as a copy of others. In none of
them there is any lack in regard to what others have
and limitations are but accidental. Like someone
may have lost his hands or feet or even what we call
mind. All the differences are due to samskaras only:
otherwise each one of the human beings reflects
others. This concept is crucial in understanding the
possibility of empathy in us. But for these differences
in samskaras the individuals are like mirrors facing
each other reflecting fully each other. It so happens
that there are people in whom we can find things
present in potential while in others these are actually
there.
The Real Man is a friend of God. Arjuna the

Nara is a friend of God Narayana. Similarly when we
have gained the link to the Master every one of is a
Nara and has the God as our friend. Then we
225
become close to the Divine. True every one of us
has our own angle of perception and may be
considered as different from others. Also amongst
us there are differences in degree of perfection, we
can find perfect ones and more perfect ones, but no
one of us is gifted in this world with more of
perfection than our beloved Master. His personal
qualities, his inner stations, his deeds and several of
his words testify to this. He is the perfect man. We
when perfect and become friends of God connect
ourselves to him like perfection to a higher
perfection. He is the Maha Parishad around which
evolve all the spheres of existence/being. He is the
unique Special Personality who performs in different
forms and persons according to His will and
pleasure and according to the need of the hour and
station of work.
One more thought before I conclude the

paper. The difference between the words immediate
and automatic should be clear. The word automatic
would mean capable of operating without external
control or intervention. The word immediate means
instantly or spontaneously or without delay. To
understand that we would become real man instantly
on approaching the real master obviously is not what
Master has meant. That is undeservedly greedy. It
226
REAL MAN
should be understood as meaning that the things
required for becoming a real man would be accruing
to us without any further assistance from any other
source. The acceptance of the Master has to be total
and integral and without any conditions to deserve
such a gift from the Master. In short one has to be a
murad to deserve a real master and it is our duty to
mould ourselves as that most deserving person
whom God seeks to be always with.
References
1. Silence Speaks – pages 39,40
2. Wisdom Unfurled – page 37
3. Showers of Divine Grace – page 36
4. Sparkles and Flashes – page 62
5. Silence Speaks – page 417
6. Silence Speaks – pages 99,100
7. Silence Speaks – page 45
8. Silence Speaks – pages 101
9. Basic writings of SriRamchandra – pages

231,232
227
Restoring our Balance
My dear associates in the Path,
My humble salutation at the feet of all the holy

ones gathered here on this auspicious occasion of
the Basanth celebrations commemorating the 138 th
birthday of our Great Master Lalaji Maharaj of
Fategarh. More appropriately I should say we are
commemorating the birth of a New Era in human life.
Even when we are seasoned travelers on the
journey to heal our inner selves, there is always
more to understand. The unconscious, sub
conscious and super conscious can spring surprise
lessons from deep within at any time. These
surprises which are positive as well as negative
need not scare us. However we should remember
that we are on a journey to Infinity or wholeness and
in the process pick quite a few jewels which are in
fact our own parts or as Master calls them Knots.
These parts of our being or consciousness

called as Viveka, Vairagya, Bhakti, Saranatva,
Prapanna, Prabhu and Prapanna Prabhu have to be
recognized as our jewels and we should start
owning them to gain the much awaited passport to
higher realms of divine being. An exciting point of
view is that life, at whatever stage-childhood, youth,
RESTORING OUR BALANCE
adult or old age is always creative and never a
closed chapter. So there is always more to learn
about ourselves as we heal, grow, and integrate all
aspects of ourselves. The more integrated we are
the better we are able to participate in creative
evolution of life. Life I would rather say is a creative
balancing sport. When spirituality is intertwined with
life the act of balancing is more interesting and lively.
When we appreciate the role of the Master in His
spiritual splendor in our individual game of life, it
gains a greater meaning.
Master while expressing his longing to get
fellow associates in the path to reach the Destination
poetically states that “... will surely come to the
conclusion that you are sailing towards your own
Home, wherefrom you have been snatched away by
the Irony of fate.” Elaborating further he states that
‘when we use the phrase of ‘irony of fate’ the idea of
unbalanced character presents itself to our memory.
So long as there was the Balanced state, we had no
form of our own. We have simply to unfold ourselves
and restore our own Balance which we had lost.”
Rather than getting off track and being seduced into
the highs or lows of life, we live with courage,
confidence and faith in the Master as life unfolds,
ready to meet new experiences, all the time dwelling
229
in the immediate presence of the Master deep within
our hearts where it beats. The rhyme and rhythm of
the heart beats we hear during our meditations is the
splendor of divine play within us and lending our
ears to it we enter deep states of Samadhi as if we
are entertained with a lullaby.
One of the helpful ways to become aware of

our imbalanced states is to learn as to how we got
lost disconnecting our parts: as Rev. Babuji puts it is
that ‘irony of fate’. We can learn this only through
meditation and diary writing. When the song of the
divine is not heard and we hear the trumpets and
drums of internal strife and external war we find
ourselves thrown in noise and tempest as it were.
Watching our thoughts and feelings going amuck
and none of the individual thoughts and feelings
lasting more than a few seconds we start learning
how temporary and transient the thoughts are. We
remember the Master and relax and let go and do
nothing with the thoughts and feelings. This is the
internal Vairagya we develop. Once this is
established we find we are in a state of Surrender to
the moment and immediately the thought of the
Master flashes and along with it we start feeling
reverence and devotion. Thus by being detached
and observing the immediate presence of the Master
230
we feel very simply the most fundamental and basic
state of our being. This is really the ‘ground’ of our
being. It is then we can say we are in the state we
seek for in the fourth part of our prayer “Thou are the
only God and Power to being us up to that stage”.
The logic behind this is the power of thought.

Thought has divine origin and in its prestine purity is
simple consciousness where awareness itself is not
there. And more than anything else it has enormous
power in a latent state. Master says” When one
resolves to do a thing, the connecting link between
the thought and the work becomes intensified, and
one begins to draw power from the real source in
accordance with the strength of his
thought. (Reference: BWS 125)” So during our
meditation if we keep the thought of the prayer
imbedded in our hearts it grants us the power to be
in His thought undisturbed by any alien or
extraneous feelings and thoughts. One of the
thoughts that disturb the abhyasis relates to the
physical posture. Classic sitting is a vital part of our
meditation technique. Somehow the approach that
demands the aspirant to sit motionless for hours on
end, as if becoming a frozen human statue is the
key to enlightenment, has got deep rooted in some
and this has been one of their undesirable thoughts.
231
Masters’ path suggests a more scientific approach of
not making the human body as our enemy but rather
works with our natural physiology to allow more
intense meditation with less effort and discomfort. If
the aspirant is clear about this concept he may not
gloat around with an idea that he is as stable as a
rock during meditation or suffer a feeling of
incapacity to be such a rock. Surely masochism is
not an effective path to self-realization.
It is the general principle that we keep our

place of meditation lit. It is because meditating in a
darkened room presents fundamental physiological
problems. When we sit quietly with our eyes closed
in darkness, our brain interprets this situation as a
signal to start shutting itself down for sleep. We are
informed by scientists that sleep inducing hormones
such as melatonin are released at the same time our
heart rate and circulation are reduced due to lack of
movement. We feel swept away on a sea of quiet
relaxation. This pleasant experience may be a type
of hypnosis and should not be construed as
meditation at all. If the aspirant were to bend the
head such that it glares the stomach it would induce
sleep like state more easily. Meditation means that
we are relaxed as if sleeping, but our consciousness
has to be fully and intensely awake. Therefore, it is
232
a general principle that when we meditate closing
our eyes, the room should be lit so that significant
amount of light passes through our eyelids.
The prayer of our system is very vast in scope

and needs to be understood carefully. Surely
seeking desires and wants is a part of family life.
There is always the primary need to exist so that we
can do our duty. To feel our existence and assure
ourselves of our identity we want to survive, create,
procreate and build our families and wealth and
develop our ideas and ideals. Thus keeping in view
the ideal of preserving human race on this planet
seeking or wanting is prima facie a good thing.
Therefore the sentence “we are yet but slaves of our
wishes putting bar to our advancement” in the prayer
needs careful examination. If our sadhana is
directed to being an awakened Buddha the sentence
would make sense, in the manner in which the
recluses think. But then we are committed to realise
in the family life itself and have no desire (is that a
desire?) to become a recluse even if it were to be an
enlightened recluse.
Desire creates duality- the person who

desires and the object of desire. Buddhism taught
that desire is a root cause of suffering and
advocated the abolition of wanting mechanism
233
entirely. Rev. Babuji instead suggested balancing
our craving and needs. Further he advocated that
every thought of ours be taken as an injunction from
the Master and develop a detached perspective as
to the outcome of efforts of need gratification. We
are not slaves of desires and wishes as such but
slaves to the results of our action leading to
satisfaction of desires. In the philosophy of recluses
‘not wanting’ means not wanting anything, not just
dropping the desire for sex, money, and power, but
also dropping the desire for justice, family, and
nation. It is not what we want that matters, it is the
wanting mechanism itself that is the barrier and
according to them has to be abolished. This will not
apply in a family set up. Whatever may be the merits
of deep meditation, reason and norms of society
cannot be dispensed with in a civilized world. The
half naked fakirs and totally naked jains are not
specimens of human perfection. The call for such
abdication given by the orders of renunciation is not
acceptable to a rational being. Ending the wanting
mechanism brings time to a halt, annihilates the
future and the past, and plays no part in His
expression.
The Natural Path wants us to be responsible
persons committed to common good and welfare of
234
the society. Deep meditation is a giant leap beyond
our petty wishes and desires and not of logic and the
norms of society. It is dissolving into infinity to
become aware of our insignificance and is a state
into which we enter and come back wiser and
cohesive and we see the grandeur of His
manifestation called in tradition as Leela. Though we
get into such a state due to the blessings of the
Master to remain in that state requires a total
commitment and dedication to the divine and our
developing a capacity to view all that is in creation
with the point of view of the ‘monas monadum.’(God)
It is true that very few humans have been able to
manage that radical transformation totally, but the
possibility of every human being reaching that
condition is what the Natural Path promises provided
one follows the system in letter and spirit.
We have an uncanny method of cheating

ourselves of the chosen objective of life. Infinite are
the methods by which we try to cheat our
conscience. A sincere aspirant once wrote to
me ‘during morning meditation, thoughts related to
having second child for service to the Master and
betterment of humanity. Felt like someone begging,
pleading to have birth and quite surprised with
experience.’ What a way to conceal the carnality?
235
What a mischievous way of bringing in the Master
into the picture? I felt a bit dazed and much more
puzzled when I read the letter of the aspirant. And
this during the morning meditation? The importance
of the timing to offer our prayer stated by the Master
must be remembered and its implication well
appreciated. He stated that ‘ Performing of Sandhya
before sunrise is stressed upon for the reason that
the external heat and other influences, which have
been driven out of the body, may not creep in again
by the effect of the sun which would prevent our
deriving the best advantage of the time.’ (Reference:
BWS 125)
For sure we are all serious that we should

get enlightened and we are doing our sadhana and
with the help of Pranahuti are progressing in the
path. But it is necessary that though the goal of our
life is most desirable thing to be achieved there is a
catch. While we want enlightenment, we should
realise that our wanting mechanism is still active and
thoughts relating to the wants and desires will
persist during meditation. We need to understand
our thoughts are all governed by the wants and
desires. At some point in our practice of meditation
we may clearly realise that wanting is a barrier to
further progress. Only when we can perceive this
236
very clearly should we try to step back from the
wanting mechanism, otherwise we will suppress
desires and lead a false life. Stepping back from the
wanting mechanism is a form of intense self-
observation and not suppression. The repeated
influx of Pranahuti which grants us comfort in deep
silence and safe and smooth passage into Void also
concomitantly and certainly ensures the reduction of
wants. We find comfort and safety in the Void, its
certainty and indestructibility is all through palpable.
It is something we should wait for in patience and
perseverance. We are left with our only option and
that is to pray to the Master. The fulcrum of the
balance which we seek is the Master Himself and
this is one of the primary realizations we have in the
Path.
I encourage myself and implore you all ‘to

pray so that we pray and continue to pray so that
prayer may continue.’ What else is the goal of
human life and its perfection?
237
WILL
Dear associates,
My humble Pranam to all. On this auspicious

day I like to share with you some basic principles of
practicing the system. I have been practicing this
system of Rajayoga for nearly 5 decades and I feel I
have some information on the problems we face in
our sadhana and would like to share the manner in
which I tried to understand and meet the situations.
When we study the book “The Ten Commandments”
of our beloved Master we appreciate the point that
this system requires certain definite changes in our
habits. It is said that "Man is a creature of habit."
This simple statement is deceptively profound.
We know that our lives are comprised of a

collection of habits that dictate many of our physical,
emotional and mental actions and reactions.
Depending on the level of conscious awareness we
invest in a habit's creation, habits can either enslave
us, turning us into a mindless automaton, or free us
to pursue creative, joyful activities that enhance and
give meaning to our life. Most of us have a mixture
of good and bad habits. The demand of the book
Ten Commandments is that we eschew wrong
habits and attitudes and embrace the wholesome
and holistic attitudes and habits recommended in the
WILL
book. If some of us feel that the call is too high it
reflects the unwillingness to follow the
commandments 3 and 2 which stress on the clarity
required to understand and reach our goal.
Obviously this means our unwillingness to

change our habits. When we say ‘I am not able to
get up early in the morning’ we are only saying to
ourselves ‘what if I get up late and attend to
meditation.’ When we say we are not able to forgive
our brother or sister we are only saying we are not
willing to do so. The Commandments demand that
we eschew greed, gluttony, hatred, envy, hopelessly
undue attachment to persons and property and a
host of other habit patterns which having been
created by us we refuse to leave them. The plays of
the mind are mysterious and funny and deserve
greater attention in its role in habit formation.
Habit is defined as an acquired behaviour

pattern followed until it has become almost
involuntary. Habits can be good or bad, productive
or non-productive. Good habits lead to developing
skills, such as learning to listen, pray, help etc., They
also save us time and energy by automating the
performance of desirable actions. These acquired
behaviour patterns free our mind from having to
concentrate, as would be required of unfamiliar
239
actions. It is amusing that every early in the morning
there is a ritual of waking up the Lord in every
temple and He is yet to develop that habit. I only am
stressing how difficult it is to develop a good habit.
To obey the Master who has developed total

control over his internal and external apparatus as
our beloved Master is the way to become like him.
He always said that it is his wish that all become like
him. It is common sense that we replace bad habits (
or as Master puts it spiritual diseases like laziness,
sloth or indolence, envy, hatred, jealousy and a host
of other negative traits which affect sadhana) with
good ones, which is the basis of all selfdevelopment
and spiritual evolution. But habits and attitudes die
hard. This is evident when almost everyone who has
ever tried to quit smoking, alcohol or coffee will tell
that this is not always as easy as it would seem.
Smokers are addicted to nicotine. But

according to modern science of brain, all habits
induce emotional states that produce chemical
changes in our brain. Consequently, we become
addicted to the chemicals secreted by our brain no
matter what kind of habit we create. We are further
informed that with every thought or action we
undertake, we create electrical pathways in our
brain. As some wit said all that we know is "neurons
240
WILL
which fire together and wire together." Psychologists
aver that repetition etches these patterns more
deeply into our brain. In order to replace a bad habit
with a good one, we need to break the association
with our emotions and the chemicals we have grown
accustomed to, and rewire our brain. This requires
concentration and will. Obviously our will which has
been made weak due to our educational and ethical
systems requires support from a genuine person
who is prepared to rewire our connections. This is
what is being done through the process of
Pranahuti. Pranahuti without our willingness to
recognise our faults and fallacies and readiness to
change into a more productive and integral being
would be of no use under normal conditions.
If we are unaware or unwilling to

acknowledge our non productive habits, we will have
a hard time replacing it. If we are not convinced a
particular habit is bad for us, we will have no
incentive to change or transform. But, if we are
aware of our unwanted habits and undesirable
attitudes and are willing to devote our attention to it,
then change is possible and more so through
Pranahuti quickly. Deeply focused concentration,
such as during our meditation increases the potency
of our thoughts and more deeply affects our brain's
241
rewiring. Meditation and cleaning processes thus
gain paramount importance in our efforts to
transform.
We should remember that in the original place

it took regular action to install our unwanted
habit patterns and attitudes possibly over the course
of several lifetimes and so it will take regular action
and considerable time to undo it. This is where our
will comes in as also the help we get from Pranahuti.
We strengthen our will, as well as our new habits
with repetition. Every time we consciously reject the
urge to give in to our bad habit, we strengthen our
will. Every time we consciously undertake an action
to install a new, positive habit, it becomes easier.
This is how we rewire our brain and overcome our
addictions and change our attitudes.
When these habits are of a positive nature,

this self-reinforcing cycle produces positive results,
but the contrary is also true. In other words,
consciously acting to install positive habits
strengthens our will and further attracts more similar
experiences. Giving in to bad habits weakens our
will, not only making it harder to install good habits,
but doing so may cause us to lose the good habits
we already had. This is the logic behind the
principles of aanukoolyasya sankalpa and
242
WILL
pratikoolyasya varjanam. The habits and attitudes
which are contra to the nature of our goal should be
eschewed if we have to develop the habits and
attitudes which promote the acquisition of the goal
desired. There can be no better reason to develop
our will and consciously establish positive habits.
The development of good habits and attitudes
adumbrated in the book Ten Commandments will
improve the quality of our spiritual life and free us
from the grip of negative habits and attitudes. That
leads to better quality of meditation and there by
enables us to embrace our Master very quickly and
become one with Him. However we should always
remember that in sadhana we should be guided by
our own wisdom acquired through sadhana in the
proper manner. Conventions and dogmas should be
never allowed to dictate our wisdom. This is the
primary freedom and can be considered as Viveka.
243
True Happiness
On this happy occasion when we are all

gathered together to celebrate the 112 th birthday of
our Master Sri Ramchandraji Maharaj of
Shahjahanpur, I offer my humble pranams to all.
When I see our gathering I get overwhelmed and the
waves on the shores of humility I perceive make me
dumb and silent. I do not like to disturb the divine
silence that is over us as a canopy of bliss.
The moment I try to peep out of this silence, I
am faced with a strange world that appears to have
nothing in common with the soul satisfying
imperience we just now had. The world which is
suffering from all kinds of conflicts, gashed by
divergences and cross-purposes, might in fairness
look towards the Master the Great Healer, the One
Supreme Spirit, which is the benediction of all life
and being and bliss unending. The oneness, the
unfathomable imperience of Unity must be realized
in everyone’s life, for on that, peace of the world and
individual rests.
True union of our self and that of Master is
the goal of our sadhana. When oneness is achieved,
nothingness is realised. This nothingness is not
TRUE HAPPINESS
simple void or shoonya. Our merger with Master is a
progressive six-stage path. The various stages of
devotion, surrender (that includes selfless service),
Prapanna (earnestly seeking Master’s grace),
Prabhu (experience of all as Master), Prapanna
Prabhu, and Laya (oneness with Master) are
progressive and imperienced by serious sadhakas
every time they meditate. It is a matter of imperience
that we go through all these stages during our
meditations though we may not be able to
consciously delineate the stages. Due to our
regularity in sadhana and with increasing depth of
experience each of these phases brings us closer,
until we are fused in a final state of perpetual bliss
consciousness, or Master.
It is our duty to share this blissful
consciousness with all. Rev. Babuji Maharaj is the
source of happiness. He always asked us to be
happy and said that is the divine will. It is tonic and
elixir of our life to consider holding happiness as our
basic intention of life. When we feel happiness our
heart revels in delight and joy. It grants us ‘santushti’
or the wisdom to be contented always. This is the
energy that opens doors to harmony in our lives and
the vibration that is infectious. Can we not be happy
for all the blessings that flow to us from Master? I
know it may be difficult to truly be happy when things
245
seem to catch us on the old roller coaster ride of life,
however, this is when we should remember to stand
tall and remind ourselves that happiness can be a
permanent part of our nature. It is up to us.
When I find my body and spirit is not all that
harmonious I made it a habit to go through my
album of photos of Rev. Babuji Maharaj: instantly I
always find that the shadows get dissolved into the
splendrous light. Many a night I find the dawn
coming by when I have not yet closed my eyes. That
moment which reminds me of my duty to offer prayer
is a great moment of happiness as the yellow rays
that peep through the ventilator soothen me with its
caresses. This classical music of unearthly silence
that wakes us up in the dawn, Ushas, to be with our
Lord and hear the soul soothing messages of the
Master is the most enviable happiness we have and
is always something to share with all. What makes
us happy? It is the memory of our Master who is
nearmost in our heart. His remembrance bubbles up
in our heart which certainly helps to heal anything
that comes by and might bother us. More than
anything it will help our consciousness to be more
transparent for the activity of the Divine to shine
through us. Happiness consists in the awareness of
the activity of Master in our hearts and we should
know that such is the constitution of our nature. The
246
TRUE HAPPINESS
awareness of the Master in our heart is a running
stream and not a stagnant pool.
Even as children we should share what we
know. True happiness we derive in the conscious
awareness of the Master is something to be shared
without any hesitation. Truth has to be revealed.This
is the true joy of life. Our purpose of life is to spread
the Master’s message of happiness and joy. We
need to recognize ourselves as beings of a divine
force instead of a feverish and selfish clod of
ailments and grieving senses complaining that the
world will not devote itself to making us happy. I am
of the conviction that my life belongs to the whole
humanity and that as long as I live it is my privilege
to do for it whatever I can. Such shall be in all
seekers of Oneness with Master. He said he
belongs to the whole of humanity and when we
merge in him it shall be so with us too. We should be
ready to be thoroughly used up when we die. For the
harder we work, the more we live. Life is no brief
candle to us. Life in the Master is a sort of splendid
torch which we have got to hold up for the moment,
and make it burn as brightly as possible before
handing it on to future generations.
Pranams
247
Index
Bliss, 44, 139, 140,
Abhyasi, 52, 59, 65, 188, 246, 247
83, 111 Bondage, 18, 61
Absolute, 27, 97, 115, Brahma, 94
144, 184, 190, 192, Brahman, 108, 163
217 Brahmand, 204
Adhyatmika, 10 Brain,, 4, 242
Aham, 66 Buddha, 235
Ahankar, 140 Buddhism, 177, 212,
Ahimsa, 67 235
Almighty, 135 Calm, 25, 55, 97, 124,
Analogy, 19, 22 160, 189, 194
Ananda, 23 Calmness, 19, 40, 49,
Anandamaya, 201 52, 54, 70, 226
Annamaya kosa, 201 Categories, 95
Antaryami, 77 Center, 26, 205
Aparigraha, 67 Central Region, 219
Arjuma, 50, 227 Centre, 93, 102, 135,
Asteya, 67 144
Atman, 163 Change,, 85
Attachment, 17, 35, Chit, 23, 138
37, 41, 46, 50, 53, Chitta, 4
55, 66, 74, 133, Cleaning, 115, 122,
138, 179, 185, 186, 124, 125, 137, 193,
219, 241 203, 244
Attributes, 225 Cleanse, 165
Bali, 34 Cognition, 174
Being, 103, 130, 161, Commandment, 85,
221 108
Bhakta, 29 Comparison, 217
Bhakti,, 230 Concentration, 47, 243
INDEX
Confidence, 1, 88, 96, Destination, 108, 143,
119, 184, 190, 191, 231
193, 231 Devotees, 133, 136,
Conscience, 53, 158, 137, 139, 148, 168
195, 204, 205, 215, Devotion, 21, 29, 103,
237 107, 112, 131, 146,
Consciousness, 1, 2, 159, 232, 247
28, 44, 57, 70, 74, Dhaneshana, 74
92, 105, 107, 117, Dharma, 68, 136, 140,
121, 122, 139, 160, 141, 142
163, 166, 177, 178, Dhyan, 141
179, 193, 203, 204, Dhyana, 140
216, 217, 218, 230, Divine, 6, 12, 15, 20,
234, 247, 248 23, 32, 40, 49, 52,
Constant 55, 56, 60, 65, 73,
Remembrance, 19, 75, 83, 84, 90, 92,
20, 23, 112, 137 94, 96, 100, 103,
Cosmic 106, 107, 108, 109,
Consciousness, 111, 112, 117, 122,
157 127, 136, 139, 144,
Courage, 18, 62, 68, 149, 155, 160, 163,
85, 87, 110, 119, 164, 165, 167, 169,
156, 162, 164, 190, 170, 181, 188, 191,
191, 193, 231 192, 200, 203, 215,
Creation, 102, 122, 216, 218, 228, 229,
140, 142, 143, 200, 230, 232, 233, 237,
237, 240 246, 247, 248, 249
Curvature, 103 Divine Being, 230
Darkness, 99, 108, Divine Force, 249
165, 234 Divine Grace, 111,
Death, 12, 158, 159, 112, 136, 163, 170,
182 200, 229
Dedication, 128, 129, Divine Life, 155
207, 237 Divine Master, 100
Desires,, 143, 180 Divine Nature, 203
249
Divine personality, 123 Faith, 40, 58, 76, 96,
Divine play, 232 107, 115, 137, 162,
Divine will, 59, 109 163, 164, 171, 174,
Divine wisdom, 169, 184, 198, 211, 231
192 Fallacies, 243
Divinity, 9, 18, 24, 36, Finite, 209
47, 49, 53, 66, 73, Freedom, 17, 61, 65,
75, 83, 85, 102, 150, 151, 155, 158,
103, 197 186, 245
Draupadi, 37 Freedom from rebirth,
Dreaming, 184 65
Dreams, 76, 187 Freud, 11
Ecstasy, 177 Garuda, 30
Effect, 5, 9, 57, 111, Gita, 3, 27, 179
113, 124, 139, 147, Goal, 19, 24, 30, 45,
204, 219, 223, 238 51, 67, 88, 103,
Efficiency, 72, 161 104, 109, 112, 117,
Ego, 44, 47, 122, 180, 148, 160, 174, 178,
181, 182, 205, 206, 190, 202, 209, 210,
207, 215, 224 211, 212, 216, 238,
Elements, 223 239, 241, 245, 246
Energy,, 218 Grace, 4, 45, 101,
Enlightenment, 162, 111, 115, 119, 125,
165, 196, 219, 233, 135, 171, 173, 194,
238 202, 203, 247
Evolution, 98, 163, Grace of Master, 125
166, 231 Grand Master, 135,
Existence, 3, 39, 57, 136, 138, 139, 149,
60, 71, 86, 102, 152, 160
145, 149, 198, 200, Gratification, 236
205, 217, 224, 228, Great Master, 1, 230
235 Greed, 199, 241
Expansion of Grossness,, 103
consciousness, 70 Growth, 8, 111, 144,
148, 180, 182, 196
250
INDEX
Heart, 15, 26, 31, 40, Infinite, 18, 73, 109,
52, 66, 73, 98, 99, 143, 145, 209, 217,
100, 101, 103, 104, 237
115, 119, 122, 129, Infinity, 42, 230, 237
133, 139, 145, 147, Inner voice, 165, 206
149, 160, 165, 169, Instinct, 150, 222
171, 173, 186, 192, Intellect, 98, 208
212, 215, 223, 232, Intuition, 130, 156
234, 247, 248 Jainism, 177
Helplessness, 9 Jiva, 139
Higher Mind, 125 Jnani, 142
Higher planes of Journey, 14, 43, 101,
consciousness, 212, 230
203 Judge, 78, 226
Holiness, 105 Kama, 12, 71, 216
Holistic, 240 Karma, 48, 52, 79
Home land, 40 Kena, 108
Humanism, 213 Knots, 123, 170, 219,
Humanity, 73, 80, 95, 230
100, 107, 108, 117, Knowledge, 25, 50,
127, 129, 152, 157, 76, 129, 131, 136,
168, 172, 180, 192, 139, 145, 157, 163,
193, 194, 222, 237, 179, 197
249 Krodha, 12, 71, 136,
Humility, 46, 127, 196, 216
198, 246 Lalaji, 3, 8, 27, 133,
Imperience, 127, 135, 137, 148, 150, 162,
148, 170, 172, 182, 189, 230
183, 191, 192, 218, Laya, 247
246, 247 Layer, 139
Individual Liberation, 61, 67,
consciousness, 175, 205, 213
204 Logic, 45, 87, 202,
Indriyas, 114 233, 237, 244
251
Lord Krishna, 3, 5, 33, Mind, 8, 10, 11, 18,
66, 136, 177, 178 34, 45, 55, 57, 73,
Lotuses, 26 82, 88, 89, 91, 92,
Love and devotion, 95, 97, 98, 108,
139, 146 109, 111, 114, 120,
Maitri, 138 123, 137, 148, 150,
Mala, 25, 32 154, 155, 156, 157,
Manana, 15 160, 164, 171, 173,
Manifestation, 219, 180, 182, 183, 193,
237 206, 215, 216, 225,
Manomaya, 120 227, 241
Manomaya kosa, 120 Miracles, 59, 137, 140,
Mantra, 79, 130 141
Manu, 26 Moderation, 89, 167,
Materialism, 107 216, 225
Matter, 16, 27, 30, 34, Modes, 104
36, 39, 42, 51, 73, Modifications, 24
81, 86, 95, 114, Moksha, 175
119, 130, 132, 150, Monks, 155, 158
161, 172, 175, 176, Motion, 106
182, 185, 217, 218, Motivation, 209, 211
242, 247 Motive, 147
Meditation, 2, 9, 18, Mystery, 159, 180
23, 25, 32, 36, 41, Mysticism, 57, 158
42, 43, 44, 49, 62, Nature, 5, 8, 75, 89,
70, 76, 92, 97, 106, 95, 97, 100, 103,
114, 115, 123, 124, 104, 105, 106, 108,
133, 140, 168, 171, 109, 116, 117, 122,
178, 189, 191, 194, 128, 136, 142, 150,
203, 207, 214, 232, 151, 152, 153, 154,
233, 234, 236, 237, 159, 160, 161, 162,
238, 241, 243, 245 164, 166, 183, 190,
Memory, 186, 231, 201, 205, 209, 221,
248 222, 223, 224, 244,
Merger, 247 248
252
INDEX
Needs, 71, 89, 95, Prana, 115, 116, 118,
102, 107, 151, 157, 120, 124, 125, 160,
169, 185, 191, 197, 200
206, 217, 235, 236 Pranahuti, 22, 25, 89,
Neti, 27 91, 98, 103, 115,
Newton, 6 123, 135, 137, 156,
Nothingness, 161, 246 162, 164, 170, 175,
Origin, 69, 223, 233 192, 193, 204, 215,
Pain, 115, 116, 117, 238, 243, 244
125, 212 Pranasya Pranah, 189
Para, 159, 160 Prapanna, 230, 247
Parallelism, 73, 75 Prarabdha, 48
Paramatma, 138 Pure consciousness,
Peace, 35, 39, 92, 203, 217
129, 130, 151, 152, Pure Consciousness,
160, 168, 180, 189, 203, 217
191, 194, 207, 226, Pure Spirit, 79
246 Purification, 125, 189,
Perception, 25, 153, 194, 195, 202, 205,
228 207
Personality, 123, 158, Purity, 24, 106, 123,
182, 198, 223 143, 176, 194, 195,
Philosophy, 44, 93, 198, 200, 204, 206,
177, 195, 236 208, 227, 233
Physical body, 13, 29, Purity of
99, 117, 223 consciousness,
Piety, 65, 131, 132 227
Point A, 156 Quality, 35, 62, 105,
Power, 58, 94, 102, 120, 143, 179, 245
103, 108, 128, 142, Raja yoga, 15, 30,
143, 147, 151, 178, 151, 160, 190, 220,
193, 200, 201, 207, 240
218, 233, 236 Rajasic, 135
Realisation, 89, 102,
103, 127, 146
253
Reality, 11, 23, 30, 51, Simple consciousness,
55, 59, 67, 94, 95, 233
102, 103, 106, 110, Siva, 94
111, 120, 121, 144, Sleep, 15, 85, 163,
146, 159, 161, 162, 234
167, 177, 180, 181, Socrates, 131
183, 184, 186, 200, Soul, 1, 3, 13, 40, 62,
201, 202, 214, 217, 65, 88, 117, 139,
218, 221, 223, 226 147, 157, 163, 165,
Realm of knots, 219 213, 223, 246, 248
Renunciation, 10, 11, Space, 187, 217
12, 14, 85, 155, Special Personality, 3,
236 162, 228
Sacrifice, 33, 47, 74, Spirit, 94, 150, 151,
100, 104, 107, 118, 161, 164, 175, 237,
129, 131 246, 248
Sadhana, 6, 13, 59, Spiritual, 8, 47, 61, 71,
74, 111, 113, 120, 72, 77, 87, 96, 98,
125, 140, 141, 179, 99, 102, 111, 114,
198, 202, 218, 220, 117, 119, 121, 122,
226, 235, 238, 240, 124, 127, 128, 130,
242, 245, 246 131, 143, 144, 145,
Salvation, 157 147, 148, 149, 155,
Samadhi, 140, 141, 159, 165, 166, 168,
232 169, 173, 176, 179,
Samskara, 133 180, 181, 182, 187,
Samskaras, 50, 133, 191, 192, 193, 194,
227 195, 196, 197, 198,
Sankalpa, 32, 244 206, 207, 212, 213,
Sat, 13, 23, 110, 138 215, 216, 222, 231,
Sattvic, 135 242, 245
Satya, 23, 67 Spiritual evolution,
Satyam, 1 127, 165, 242
Sheaths, 199 Spiritual experience,
215
254
INDEX
Spiritual journey, 212 Ultimate, 17, 23, 36,
Spirituality, 35, 45, 49, 41, 51, 52, 76, 103,
52, 55, 56, 61, 76, 123, 127, 143, 160,
77, 79, 84, 95, 112, 173, 176, 203, 205
137, 147, 152, 153, Ultimate Being, 161
155, 158, 161, 170, Ultimate
185, 194, 206, 213, consciousness,
214, 215, 225, 231 160
Splendour, 219 Ultimate Reality, 160,
Sri Rama, 157 203
Supermind, 157 Unity, 107, 151, 177,
Supreme, 112, 123, 182, 215, 246
131, 160, 246 Universal
Supreme Being, 131 consciousness,
Surrender, 1, 67, 96, 167, 177
146, 147, 206, 232, Vairagya, 10, 12, 15,
247 27, 47, 230, 232
Swami Vivekananda, Values, 17, 91, 105,
157 151, 155
Tagore R., 19 Viveka, 13, 19, 230,
Tam, 138 245
Tamasic, 135 Waking, 242
Tantra, 79 Wisdom, 15, 34, 36,
Testimony, 166 55, 72, 80, 99, 100,
The Mother, 6, 20 104, 106, 130, 151,
Thoughtlessness, 161 156, 164, 165, 192,
Transformation, 60, 197, 200, 206, 207,
89, 95, 110, 129, 229, 245, 247
156, 157, 162, 166, Worship, 29, 112, 115,
193, 194, 237 133, 134, 145
Transmission, 160 Yajna, 140
Truth, 18, 23, 99, 104, Yatra, 10
156, 166, 179, 182, Yoga, 149, 159
183, 185, 195, 202, Yogi, 137, 138
205, 213, 249
255

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INSTITUTE OF SRI RAMCHANDRA

Handling Charges: Rs.100/-

SRI RAMCHANDRA PUBLISHERS

The following work is a compilation of the

He has been a source of inspiration to many

Sri K.C. Narayana’s presentation of the

I do hope the readers find glimpses of his

We would like to offer our thanks to

1. Craving of the Soul 1

I thought a few words may help you maintain the

My idea in telling this thought is, during meditation

This is a message that was given almost at

“Dear Brothers”, this is what Master writes.

“When we ponder over it, we find that we

1. conducive for health,

This may be taken as the first step

“The renunciation develops automatically

“The goal of life is easily reached if we are

“By devotion to the Highest, we make a

“When the way is cleaned of all dirt and

“The path is cleaner in proportion to our

“You receive a push from the heart, while

“The dirt and refuse are our conflicting

“While meditating, if you secure even a

“While meditating, if you secure even a

“While referring to this path to the

“When we speak thus, it sounds very

“When we think of `I', it becomes stronger

“When we think of the goal, its longing

“In the beginning we enter what is behind

“The echo of voice diminishes when it

“The echo of the voice diminishes when it

“When we dive deep then we bring pearls

“All the fibers of our being become

A digression from the topic, some of you may

“There is every sense in living”, now after

“The craving of the soul can be satisfied

“The beauty of the training of my Master is

“Once you have decided to attach yourself

“There cannot be any breakdown in

“Physical or mental troubles do not tell

“Religion is really the signpost on way to

“Problems are so many with all humanity;

“Disappointments make us cowards.”

“If somehow we remove the prefix ‘dis’,

“In that case, there is no idea either of the

“Be like a tiger in the realm of God, and

The struggle that you and I are making in the

The time that we spend in meditation,

I have every hope that the method that we

I repeat, it is THE solution. Follow it.

The topic of the seminar is of seminal interest in the

In the path of spirituality there are mainly three

The core of the surrender to Master is a trust

We are all aware of the deep calm and

There is a door to our inner spiritual wealth

We all know that the heart is our access point.