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Essential Jnana

by Swami Sivananda


The sound produced in the flowing of the river Ganges, the sound that is heard at a distance, the sound that proceeds from the bustle of the market, that is produced by the flywheel when it is set in motion, that is caused when it rains, or there is a conflagration, or thunder-it is all Om only. Split any word and you will find. Om there. Om is allpervading, like akasa (space), like Brahman, the absolute.

Om is the symbol of Brahman. It is the word of power. It is the sacred monosyllable. It is the essence of the vedas. It is the boat to take you across to the other shore of fearlessness and immortality.

The word Om is the most appropriate name of Brahman. By its application, by its chanting, he becomes propitiated Om is emblematic of Brahman, as images are of material objects. When you hear the sound 'tree'. you at once understand it has a root, a stem, branches, leaves, flowers, fruits, etc. Similarly too, when you hear the sabda (sound) Om it denotes Satchidananda Srahman existence absolute, knowledge absolute, bliss absolute.

Sabda (word) and artha (meaning) are inseparable. All collections of words (speech), terminate in one sound-Om. All objects are denoted by sounds, and all sounds merge in Om. The whole universe comes out of Om and is absorbed into Om. Hence Om is very important.

Om should be worshipped. Om should be chanted loudly. Om should be repeated mentally, with deep meaning and feeling. Om should be meditated upon.

Watch the breath. When you inhale, the sound so is produced. When you exhale, the sound ham is produced. You are naturally uttering Soham-I am he-or-he am I-with every breath. The breath reminds you that you are in essence identical with the supreme self.

In Soham the s and the h are consonants. If you delete them you get oam or om. Consonants depend on vowels for their existence. S and h represent names and forms, or this universe which is phenomenal or relative or empirical or dependent existence. Om is the only solid reality. Om is the soul of your breath.

As soon as you sit for meditation chant Om loudly, three, six or twelve times. This drives away worldly thoughts from the mind and removes vikshep (tossing of the mind). Later you may take to the mental repetition of Om.


Just as the light is burning within the hurricane lamp, so also the divine flame is burning from time immemorial in the lamp of your heart. Close your eyes. Merge yourself within the divine flame. Plunge deep into the chambers of your heart. Meditate on this divine flame and become one with the flame of God.

If the wick within the lamp is small, the light will also be small. If the wick is big, the light also will be powerful. Similarly if the jiva (individual soul) is pure, if he practises meditation, the manifestation of the self will be powerful. He will radiate a big light. Likewise the purer the soul, the greater the expression.

If the magnet is powerful, it will influence the iron filings even when they are placed at a distance. Even so, if the yogi is an advanced person, he will have greater influence over the persons with whom he comes in contact. He can exert his influence on persons even when they live in distant places.

During meditation note how long you can shut out all worldly thoughts. Watch the mind. Try to increase the period. Fill the mind with thoughts of God again and again.

In meditation do not strain the eyes. Do not strain the brain. Do not struggle or wrestle with the mind. Relax. Gently allow divine thoughts to flow. Steadily think of laksya (point of meditation). Do not voluntarily and violently drive away the intruding thoughts. Have sublime (satvic) thoughts. The vicious thoughts will vanish by themselves.

If there is much strain in your meditation reduce the duration of each sitting for a few days. Those who meditate for four or five hours at a stretch can have two meditative poses. Keep the spine erect.

You must daily increase your vairagya (dispassion) and meditation on satvic virtues such as patience, perseverance, mercy, love and forgiveness. Vairagya and good qualities help meditation. Meditation increases the satvic qualities .


When you get a flash of illumination, do not be frightened. It will be a new experience of immense joy. Do not turn back. Do not give up meditation. Do not stop there. You will have to advance still further. This is only a glimpse of truth. This is not the whole experience. This is not the highest realisation. This is only a new platform. Try to ascend further. Reach the Bhuma (the infinite). Now alone you are proof against all temptation. You will drink deep the nectar of immortality. This is the acme or final state. You can take eternal rest now. You need not meditate any further. This is the final goal.

You have within yourself tremendous powers and latent faculties of which you have really never had any conception. You must awaken these dormant powers and faculties by the practice of meditation and yoga. You must develop your will and control your senses and mind. You must purify yourself and practise regular meditation, then only can you become a superman or God man.

Every human being has within himself various potentialities and capacities. He is a magazine of power and knowledge. As he evolves he unfolds new powers, new faculties, new qualities. Now he can change his environment and influence others. He can subdue others' minds. He can conquer internal and external nature. He can enter into superconscious state.

The wise cut asunder the knot of egoism by the sharp sword of constant meditation. Then dawns supreme knowledge of the self or full illumination or selfrealisation. The liberated sage has neither doubt nor delusion. All bonds of karma (action) are rent asunder. This is the masterkey to open the realms of eternal bliss. It may be tiring in the beginning, because the mind will be running away from the point (laksya) every now and then. But after some time it will be focused in the centre. You will be immersed in divine bliss.


As the will power in many persons has become very weak, as they had no religious discipline or training in schools and colleges when they were young, and as they are under the sway of materialistic influences, it is necessary for them to go in for seclusion for some weeks, months or years, to practise rigorous japa (repetition of God's name) and undisturbed meditation.

Calm the bubbling emotions, sentiments, instincts and impulses through silent meditation. You can give a new orientation to your feelings by systematic practice. You can entirely transmute your worldly nature into divine nature. You can exercise supreme control over the nerve centres, the nerves, the muscles, the five kosas (sheaths), emotions, impulses and instincts through meditation.

Those who have fixed up their sons in life, who have retired from service and those who have no ties in the world can remain in seclusion for four or five years and practise intense meditation and tapas (austerity) for purification and selfrealisation. When they have attained self-knowledge, they should come out and share their knowledge and bliss with others. They should disseminate knowledge of the self through lectures, conversations, discourses or heart-to-heart talks.

A householder (grhasta) with yogic tendencies and spiritual inclinations can practise meditation in a solitary and quiet room in his own house, Or in any solitary place on the banks of any holy river, during holidays or throughout the year if he is a wholetime aspirant or if he is retired from service.

The aspirant should be free from hope, desire and greed. Then only will he have a steady mind. Hope, desire and greed make the mind ever restless and turbulent; they are the enemies of peace and self-knowledge. He should not have many possessions. He can keep only those articles which are absolutely necessary for the maintenance of his body. If there are many possessions the mind will be ever thinking of the articles and attempting to protect them. Those who want quick progress in meditation during seclusion should not keep any connection with the world by way of correspondence, reading newspapers or thinking of the family members and possessions.


O beloved Ram! You are within a strong fortress now. A spiritual fortress where no temptation can influence you. You are absolutely safe. Now you can do vigorous sadhana (spiritual practice) without fear. Kill the foe-the mind. Wear the spiritual laurels of peace, equalvision and contentment.

You are already shining with Brahmic bliss. The all-merciful Lord has given you all sorts of comforts, good health and a guru to guide you. What more do you want? Grow. Evolve. Realise the truth and proclaim it everywhere.

Be silent. Know thyself. Know that. Melt the mind in that. Truth is quite clear and simple. Solitude and intense meditation are two important requisites for selfrealisation. If sadhana is interrupted, make up the deficiency later.

Practise self-restraint at all times because, all of a sudden, the senses may suddenly become turbulent. This is why Krishna says: "O son of Kunti, the excited senses of even a wise man, though he be striving, impetuously carry away his mind."

The wandering habit of the mind must be controlled by making it stick to one place, by one method of sadhana, by one guru and by one form of yoga. A rolling stone gathers no moss. When you take up a book for study, you must finish it before you take up another one. When you take up any work, you must devote your wholehearted attention towards it and finish it before you take up any other work.

Do not cause pain or suffering to any living being, whether through greed, selfishness, irritability or annoyance. Give up anger and illwill. Give up the spirit of fighting and heated debates. Do not argue. If you quarrel with somebody you cannot meditate for three or four days, because your balance of mind is upset. Thus much energy is wasted in useless channels. Also the blood becomes hot; the nerves are shattered. Keep a serene mind always. Meditation proceeds from a serene mind.

An aspirant must be sensitive and yet possess a body and nerves completely under control. The greater the sensitivity becomes, the more difficult the task. Noises which pass unnoticed by an ordinary person are torture to one who is very sensitive. Develop the inner power of the self. Centralisation of ideas will stop the outgoing habit of the mind.


Still the waves of the mind and hold it steady in nirvikalpa samadhi (unconditioned state of superconsciousness). This needs constant, protracted practice of meditation. There may be breaks in the meditation in the beginning but practice, makes you perfect. Later you will be able to remain absorbed in meditation for long periods. You can merge yourself in samadhi, with a mind like a flame protected from wind.

Before getting sanguine success in meditation get victory over the pose first. Sit upon your seat with the steadiness of a rock-for two or three hours. If the body is steady then the mind will also be steady.

Do not mistake a little concentration or onepointedness of mind for samadhi. Simply because you have risen a little above body consciousness, on account of a little concentration, do not think that you have attained samadhi.

Separate the mind from the body and unite it with the supreme self. This is known as samadhi or the superconscious state. This will give liberation or freedom from births and deaths. Samadhi is obtained by practice for a long time and with zeal and enthusiasm.

Samadhi is the highest goal which one can attain through meditation. It is not a little thing that can be attained through a little practice. To attain samadhi one should observe strict brahmacarya (celibacy), dietic restrictions and one must have purity of heart.

If these are not attained there is no possibility of attaining samadhi. These are preliminary qualifications and should be well grasped. Then only one should try to enter the portals of samadhi. None can enter there unless he is a great devotee of the Lord.

Moksa (liberation) is loss of one's personality in the divine. It is deliverance from the delusion of personality. Just as the river becomes the ocean itself, the individual soul becomes the mighty supreme soul, with higher consciousness, transcendental bliss and knowledge.


Do not mistake deep sleep for samadhi. The glory of the state of turiya is ineffable. Its splendour is indescribable. If the body is light, if the mind is clear, if there is cheerfulness, know that you are meditating. If the body is heavy, the mind dull, know that you are sleeping while meditating.

There is always a complaint among aspirants: "I have been meditating for the last twelve years and I have not made any improvement, any realisation. What is the matter?" They have not plunged themselves in deep meditation in the innermost recesses of their hearts. They have not properly saturated the mind with thoughts of God. They have not done regular, systematic sadhana (practice). They have not disciplined the indriyas (senses) properly. They have not collected all the outgoing rays of the mind. They have not made the self-determination that: "I will realise God this very second".

They have not given the whole mind to God. They have not kept up an increasing flow of divine consciousness.

Even if you do not feel any pulse in the sadhaka (seeker) when he is in meditation, even if the breathing stops, do not think that he is in nirvikalpa samadhi (unconditioned state)-if he is, he will return with supersensual divine knowledge-then only can it be said that he has attained real samadhi. Breathing and pulse may stop from various other causes as well.

The sadhaka must have perfect awareness in meditation. There is not much gain if he remains in mere jada (inert) state, even though he is insensible to external sounds.

O aspirant, struggle hard. Make sincere efforts. Meditate regularly and systematically. Enough of heated discussions and heated debates. Retire into a solitary room. Close your eyes. Have deep silent meditation. Feel God's presence. Repeat His name-Om-with fervour, joy and love. Fill your heart with prem. Destroy thoughts, whims, fancies and desires when they arise on the surface of the mind.

Withdraw the wandering mind. Fix it on the Lord. Now meditation will become deep and intense. Do not open your eyes. Do not stir from your seat. Merge in him. Dive deep in the recesses of your heart. Plunge into the shining atman. Drink the nectar of immortality. Enjoy the silence. Peace. Silence. Glory.


If the vasanas (tendencies) and the attachment to objects of the world vanish entirely, and if you are in that immovable state, then you have become a jivanmukta (liberated sage). You will abide in your own self. You will rest in that nondual, supreme seat. The jnana-vision will arise in you, the light of wisdom will shine unobscured, like the sun in the absence of clouds. You will never be attracted to any worldly objects now. You will be absolutely freed from delusion and sorrow.

You will actually feel that the self alone pervades and permeates everywhere in the world. You will shine with Brahmic effulgence. You will possess equalvision and a balanced mind. You will be free from longing for sensual objects because the mind will always remain cool with Brahmic bliss. You will be bathed in the cool ambrosial nectar that dribbles from the contented and quiet mind.

Advanced aspirants should stop all sorts of work and study of religious books, if they want to enter into samadhi quickly. They should observe mouna and remain in a solitary place on the banks of the Ganges, the Yamuna or any other suitable river. They should live on one and a half pints of milk alone, or they should live on milk and fruits alone. They should plunge themselves into samadhi in right earnest.

They should reduce sleep to two or three hours. They should start the practice at the beginning of winter. There is real rest in meditation-it is far superior to that rest obtained in deep sleep. Sound sleep for an hour or even half an hour will suffice the man who meditates regularly.

Samadhi, moksa (liberation), turiya (transcendental state), are synonomous terms. Samadhi means superconsciousness. In samadhi the meditator is conscious of his own self. Moksa is freedom from birth and death. It is the attainment of the state of 'Paramananda' (supreme bliss). It is freedom from all sorts of pains. Turiya transcends the three states-the waking state, the dream state and the deep sleep state-and so it is called the fourth state.


The state of samadhi is beyond the reach of mind and speech. Even in worldly experience, you cannot express taste. You cannot express the taste of an apple to one who has not tasted it, nor can you explain the nature of colour to a blind man. The state of samadhi is all joy, bliss and peace; this much only can be said. One has to feel this for himself.

In samadhi or the superconscious state, the meditator loses his individuality and becomes identical with the supreme self. He becomes an embodiment of bliss, peace and knowledge. So much only can be said. This can be experienced by you through constant meditation.

Nirvikalpa samadhi is the state of superconsciousness or Godhead. There is no vikalpa or imagination of any sort in this condition. This is the goal of life. All mental activities cease now. The function of the intellect and the ten indriyas. (senses) cease entirely.

The spiritual aspirant now rests in atman (self). There is no distinction between subject and object. The world and the pairs of opposites vanish absolutely. This is a state beyond all relativity-though it is not a state of inertia. It is a condition of complete, perfect awareness. It is indescribable. It must be felt and experienced by the aspirant himself. In this state the triad-the knower, known and knowable-disappears. Man is now Brahman-there is no jivahood.

Try to enjoy that sleepless state wherein all senses and mind remain in a state of quietude and the intellect ceases functioning. The sleepless sleep is maha nidra (the superconscious state). There is no waking from this sleep.

In samadhi the yogi gets himself merged in the Lord. All limitations and differences disappear. The yogi attains highest knowledge and bliss. This state is beyond description. You will have to realise it yourself.

Samadhi is the superconscious state in which the veil of ignorance is suddenly lifted and the devotee merges in the overwhelming glory of the one true divine effulgence. In samadhi the soul becomes loosened from its material prison and is separated from individual consciousness. An ecstatic feeling of oneness arises and the soul becomes absorbed in the infinite intelligence from which it emanated.

After attaining samadhi a man, though possessed of great spiritual powers, does not wish to change the conditions and circumstances in which he lived before attaining it. In samadhi, ordinary consciousness has flowered into superconsciousness. The stream of samsara (the stream of births and deaths) has ceased to flow.


There is a mysterious tree, It has no roots. It has grown without a seed, It bears fruits without flowers, It has no branches, no leaves, It has no pith, no stem. Many birds are sitting on this tree. It is a very ancient tree, It is beginningless and endless; It is causeless, It never dries up, It cannot be cut by axe. It gives shelter to millions; It is vijnanavrksa (tree of pure knowledge). It gives immortality, It is superior to kalpaka vrksa (wishfulfilling tree).

-Thus sayeth Sivananda


I celebrated this auspicious day with great clat and pomp, With illumination and joyful songs. My wish has been fulfilled. I have met my Beloved. How shall I find words For the beauty of my Beloved? He is brilliant like millions of suns, He has enthroned himself in my heart. The lamp of love burns lustrously. I bathed Him with the water of love, I adorned Him with the flowers of prem (love), I gave him butter and sugarcandy. I have drunk the cup of love, Which is filled to the brim; It is the cup of perfect joy, My rapture wells forth. The mercy of my Lord has come upon me. How blessed am I Who have seen my Beloved.

-So says Sivananda


Do not talk of vedanta and Brahman, Work, work, work. There is too much talk and vedantic gossiping, Enough of tall talk and gossiping. Give up lecturing and pedantry, Become a practical vedantin. Be good to others, even at the point of a bayonet. Show your strength and courage now. Develop a soft heart, That can melt at the sufferings of others, This will lead you to the realisation of unity. I want fiery young men-Brave, dispassionate and wise, With iron will and ferroconcrete body and nerves, Who can pulverise the Himalayas, Who can sip the waters of the ocean, Who can devour death like a pickle, Who can swim across the Pacific, Who can uproot Mount Everest, Who can swallow the ball of fire.

-Thus sayeth Sivananda


O Man! Take a dose of this mysterious drug. The wonderful drug that grows within, The drug that cures the disease of death-The drug of life, light and bliss, The drug that bestows immortality. The divine drug, the drug of grace, The drug that makes you dance in joy, The rarest drug that dispels the darkness, The loveliest drug that is precious, The only drug that removes grief, The drug that kills the six passions, The drug that makes you fearless, The drug that puts you into samadhi. It is the silent drug Bhumi, thy innermost atman. That is my strength, joy and cureall, That is the potential immortal elixir.

-Thus sayeth Sivananda


There, the Brahman dwells by Himself; There, He sits without support; There, there is neither day nor night; There, there is neither virtue nor vice; There, there is neither light nor dark; There, the sun and moon do not rise; There, pain and suffering do not enter; There, death cannot blow his trumpet; There, hunger and disease cannot torment; There, nobody sleeps or wakes. It is a city of deathlessness. It is the abode of fearlessness. It is the seat of eternal bliss. It is Brahma Nirvana or Paramamgati. Sivananda says: "Meditate on Brahman, on the spot Where the Ganges and the Jumna meet; And rest peacefully, for ever".


The musk is in the navel of the deer; But it runs here and there to smell it. The chain is on the neck of the damsel; But she runs hither and thither to search for it. The tenth man is there in reality; But he forgets to count himself and cries. Fresh butter is with you in abundance; And yet you go here and there in search of ghee. The precious diamond is within you; But you run after the broken glasspieces in vain. The key is in your pocket; But you are searching for it in vain, here and there. Even so the ocean of bliss is within you, And yet you run here and there in search for it. The Sun of suns is evershining in you; But your blind eyes cannot behold it. The eternal sound is ringing within you; But your deaf ears cannot hear it. Sivananda says: "Look within and meditate, And enjoy the eternal bliss of atman."


I am neither male nor female; I am neither dvaita (dualism) nor advaita (nondualism); I am neither saguna (with qualities) nor nirguna (without qualities); I am neither seer nor hearer; I am neither body nor mind; I am neither far nor near; I am neither black nor red; I am neither thin nor stout; I live neither by food nor by air; I neither move nor stop; I shall neither go to hell nor to heaven; I neither laugh nor weep; I work and yet I do not work; I hear without ears and see without eyes; I smell without nose and taste without tongue; Few understand Me. He who understands Me, sits in silence. Sivananda says: "Mysterious is that silence. Drown yourself in that silence And be happy."


O Fool! What are you doing in the room? Why have you shut the doors? Are you meditating or building sand castles? Are you planning or sleeping? What do you see with closed eyes? Darkness? Or some white spots? Is this your vision of God? Do not waste this precious human life. See God everywhere-in the sun In the trees, the child, the cow, In the breeze, in the old man, In the running brooks, in the landscapes. He is not within your trikuti (eyebrow centre) alone. Can you meditate for twenty-four hours? Do not become tamasic or lazy. Do not mistake tamas (inertia) for satva (divinity). Enough, enough of your meditation. Thy cells are charged with heavy tamas. Come out and serve God in all forms. Here is a dynamic path of cosmic vision.

-So says Sivananda


Hear the music of the meeting of the soul with soul-It is the divine music, thrilling and soulstirring. It is the music that gives rapturous ecstasy. The light of this music illumines the world. It is the source of all vocal music, It is the source of all musical instruments, It is the music of that supreme silence, It is the music of the flute of Sri Krishna, It is the music that delights Radha, It is the music without stringing and playing, It is the music of the sahasrara (thousandpetal led) lotus. Sivananda says: "Listen to me, brother, There are only a few Who have heard this music of silence".


We cannot know thy nature. Thou alone knowest what thou art, Thyself knowest Thyself, by Thyself. The mind cannot reach Thee-What can poor understanding know? Speech cannot reach so far, The power of thought fails. Thou art not a mental concept, You cannot be confined Within the walls of the mind-Thou art infinite. Ascetics practise pancagni tapas ("fivefire austerity"), Hatha yogis stop their breath Ana practise tratak (gazing). By devotion alone You can be known in essence. Only a few blessed ones Have realized Thee, Only through thy grace.

-So says Sivananda


My heart drinks the nectar now, I have plunged myself in that ocean of joy, I have drunk the cup of immortal bliss. There is neither doubt nor sorrow here. The terror of death is no more. There is the sweet fragrance of the soul. The music of the soul sounds itself. Supreme freedom reigns here, Brilliant effulgence streams forth, There is the unstruck, sweet melody of harmony. This is the sorrowless land of an old man. The thirst of the five senses is quenched here. Here the rain of nectar pours and pours, The sacred stream of the Jamnaganga Flows here perennially. The round of births and deaths ceases here. Come, come my sweet companions, Visit this limitless domain but once And see my supreme Lord's Durbar (court).

-So says Sivananda


I have found the key of the mystery. There is wonderful rest in the land of bliss. Wonderful is the sorrowless land. It is an infinite ocean of sweetness. Look within and rest peacefully. The three forms of misery are no more, The five kinds of afflictions are not here. One becomes speechless and silent-There is stupendous silence. The seer, seen and sight have become one. The knower, known and knowable are one. There is the divine music of the supreme harmony Without the play of fingers and strings. One enjoys freedom and perfection. Bliss is filled to the very brim. I have realized oneness

-So says Sivananda


O Lord, if thou art the sun, I am thy ray. If thou art the ocean, I am the drop. If thou art the lotus, I am the petal. If thou art the tree, I am the leaf. There is no other Lord like thee Thou art the ocean of compassion. I have no qualification And yet Thou hast blessed me. By singing Thy name I have broken all fetters, I have cut Yama's noose. Sivananda sings to obtain Thy grace.


O Lord, Thou alone art my mind and senses.
Thou art my tongue, ears and eyes.
Thou art my prana, (the vital breath).
Thou alone dwellest in my heart.
Thou alone abideth in my breath.
Thou fillest my whole body.
Thou art the life within me.
Thou art the prompter of my thoughts.
Thou art the inner ruler.
Thou movest all the internal organs.
Thou illumineth my intellect.
Thou art my all in all.
Thou art my very soul.
Thou art the soul of my soul.
I have none but Thee.
Thou alone art my real friend.
Thou art my guru, my father and my mother.
-So says Sivananda
Thou art my sole refuge,
I long for Thy grace alone.
Thou art the knower and the teacher,
Thou art the knowledge that knows,
Thou art the ultimate truth
That is known or realised
-So says Sivananda


I want only Thee, my Lord. When the senses hiss and drag me, Come to me and crush them. When I am overworked and tired, Come to me with Thy peace and harmony. When my mind becomes turbulent, Come to me with Thy yoga power, And still this boisterous mind. When desires and cravings attack me, Come to me with Thy light and grace. When fear overpowers me, Come to me with Thy courage. When avidya (ignorance) tries to overwhelm me, Come to me with Thy supreme wisdom.

-Thus sayeth Sivananda


Subtle and profound is the path of love. It is like the edge of a sharp razor. But the true lover treads it easily. His grace renders his path smooth. There is no asking or bargaining there, It is all sacrifice and selfsurrender. It is the outpouring of the heart's love At the lotus feet of the Lord. Egoism is burnt in the fire of love, Desires are destroyed in the flame of love. Two have become one now. The lover plunges himself In the ocean of divine love, He immerses himself In the sea of divine joy. He offers his all in the Lord's service, His tan (body), man (mind), dhan (wealth)-This is the secret of this love.

-Thus sayeth Sivananda


Hare Rama Hare Rama Rama Rama Hare Hare
Hare Krishna Hare Krishna Krishna Krishna Hare Hare.

Radhe Shyama Radhe Shyama Shyama Shyama Radhe Radhe Radhe Krishna Radhe
Krishna Krishna Krishna Radhe Radhe Gouri Sankar Gouri Sankar Sankar Sankar
Gouri Gouri Uma Sankar Uma Sankar Sankar Sankar Uma Uma.

my Jesus O Lord Jesus Hail Hail Jesus O Father Father O my Mary O Virgin
Mary Hail Hail Mary O Mother Mother O my Buddha O Lord Buddha Hail Hail

Buddha O Saviour Saviour O my Allah O Lord Allah Hail Hail Allah O Father Father

my Shakti O Adi Shakti Hail Hail Shakti O Mother Mother.

Is there not a nobler mission than eating, drinking and sleeping?

It is difficult to get a human birth, therefore try your best to realise in this birth.

Fie on that wretch, woe to that man, who wastes all his life in sensual pleasures.

Time sweeps away kings and barons,

Where is Yudhistra? Where is Asoka? Where is Shakespeare?

Where is Valmiki? Where is Napoleon? Where is Shivaji?

Be up and doing (in) Yogic Sadhana, you will enjoy Supreme bliss.

Be up and doing (in) Brahma Vichar, you will attain Immortality (Kaivalya Moksha).

Can you expect real Santi if you waste your time in idle gossiping?

Can you enjoy Supreme Peace if you waste your time in novels and newspapers?

in fights and quarrels? in scandal backbiting?

Am I not Thou? Art Thou not I? One alone is therefore true

When the mind melts in the silence, you will have self-realisation.

What have you learnt, tell me frankly from the Bihar and Quetta earthquakes?

Have you got now real Vairagya? Do you practise Japa and Kirtan?

Can you expect real santi if you waste your time in cards and cinemas?

When your throat is choked at the time of death who will help you for your salvation?

Hare Rama Hare Rama ......


Hari ke premi Hari Hari bolo

Avo pyare milker gawo

Hari charaname dhyana laghavo

Dukhme sukhme Hari Hari bolo

Abhiman tyago seva karo

Narayan Narayan Narayan Narayan.

Give up Brahmin, Sanyas abhiman,

Give up male-female, sex abhiman.

Give up doctor, judge abhiman,

Give up Rajah, Zamindar abhiman.

Relinquish pundit, scientist abhiman

Crush this professor, engineer abhiman

Kill this collector, thasildar abhiman.

Kill this vairagya, Seva abhiman

Kill this Tyagi, Kartrtva abhiman.

(Narayan Narayan ....)

Remember always Hari Hari Hari Hari,

Sing always Sita-Ram, Radheshyam,

See good in every face,

Share what you have with others.

Develop nicely adaptability

Serve always with Narayana Bhav.

Scrutinise always your inner motives

Work without egoism,

Cultivate the Nimitta-Bhav,

Give up expectation of fruits.

Surrender always fruits to the Lord,

Have equal vision and balanced mind.

Selfless work will purify your heart,

Then you will get knowledge of self.

(Narayan Narayan .....)


Study the autobiography of Mahatma Gandhi. He never made any difference between menial service and dignified work. Scavenging or cleaning the latrines were the highest yoga for him, the highest puja. He annihilated his illusory little 'I' through this service.

Many highly educated persons joined his ashram to learn yoga under him. They thought that Gandhiji would teach them yoga in some mysterious manner, in a private room. They thought that he would teach them pranayama, meditation, awakening of the kundalini, etc. They were asked to clean the latrines first.

Gandhiji used to mend his own shoes. He himself used to grind the flour. He would take upon himself the work of others when they were unable to do their allotted portion of work. When an educated person, a new ashramite, felt shy to do grinding work, Gandhiji himself would do the work in front of him. And then the man would willingly do the work the next day.

Try to do daily as many virtuous actions as possible. When you go to sleep have a review of your day's actions. Mark them in your spiritual diary. Performance of virtuous actions is the beginning of spiritual life.

Repeat mentally or silently with the breath, the Lord's name-such as Hari Om, Sri Ram, or your own Ishta mantra. Do this even when you are working in the office: A strong habit of repetition of the mantra will soon be formed.

Karma, according to Jaimini Rishi, is the performance of agnihotra and other vedic rituals. According to the Gita any action done with niskamya bhava (unselfishly, motivelessly), is karma yoga. Lord Krishna says: "Work incessantly. Your duty is to work but not to expect the fruits thereof." The central teaching of the Gita is nonattachment to work. Breathing, eating, seeing, hearing, thinking, etc., are all karmas.

Service of your guru or a mahatma (saint) is the highest form of karma yoga. This purifies your heart quickly. Contact with a great soul or guru has immense advantages. You will benefit by the magnetic aura of the great personage. You will draw inspiration from him.


Ram Ram Ram Ram Ram Ram

Ram Ram Ram Ram Ram Ram

Ram Ram Ram Ram Ram Ram Ram Ram Ram Ram

Ram Ram Ram Ram

Truth is Brahman, truth is your own self,

Realise this truth, be free, be free, be free, be free.

You must have a pure mind, if you want to realise

Practise karma yoga, be pure, be pure, be pure, be pure.

You cannot enjoy peace of mind And cannot practise meditation

If you are passionate, kill this lust, kill this lust.

Be regular in your meditation,

And take Satvic food,

You will have peace of mind, this is the Truth, this is the Truth.

When you meditate on Hari, keep His picture in front of you,

Look at it with a steady gaze, you will develop concentration.

If evil thoughts enter the mind,

Do not drive them forcibly,

Substitute divine thoughts, they will pass away, they will pass away.

Meditation leads to knowledge, meditation kills pains,

Meditation brings peace, meditate, meditate, meditate, meditate.

Samadhi is union with God, this follows meditation.

You will attain immortality, this is moksa, this is moksa.


Serenity, regularity, absence of vanity,

Sincerity, simplicity, veracity.

Equanimity, fixity, nonirritability,

Adaptability, humility, tenacity,

Integrity, nobility, magnanimity,

Charity, generosity, purity.

Practise daily these eighteen 'ities',

You will soon attain immortality.

Brahman is the only real entity,

Mr. So and So is a false nonentity,

You will abide in eternity and infinity,

You will behold unity in diversity,

You cannot attain this in the university.

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