1. Food, sleep, fear and copulation are instinctive necessities common to all beings including man. Physical body needs food for subsistence and growth and sleep in essence is rest to body and mind. These two are fundamental to survival and one cannot survive long without them. Fear is a mind mechanism of self protection from every danger and death, while copulation is a biological mechanism for pleasure and continuation of race. These two are not essential for individual life’s continuation and can be overcome without endangering animate existence. Further, control and conquering of fear and sex can make a sinner a saint as sages of all lands bear testimony.
  2. It is very difficult to get human birth. It is more difficult to have faith ( Shraddha ) in Vedas and have a mind to study them. Then it is difficult to get a Guru who has the knowledge of Brahma. Such Gurus are rare among rare. Having acquired all these, he must have devotion to Guru and God. For , an average man finds it easy to while away the precious life in the fleeting enjoyments of the perishable world.
  3. Human mind is never quiet. It is always busy; it is always busy remembering the past, acting in the present and planning for the future.
  4. Since the death for the born is certain, one who must die, will die. Thousands who came before you have died and thousands who will come after you will also die. No power on earth can stop this. Hence the wise will face the inescapable with courage and forbearance.
  5. People talk too much, poking their nose into others’ affairs, even when they have no need to. Wagging tongue is one of the most difficult things to control; He who has controlled his tongue, has won half the battle for achieving equanimity.
  6. If you do your sadhana rightly and tread the righteous path, children will follow your footprints as they grow up.
  7. All the thoughts of desire coming to the mind are sankalpa. These ideas could be good or bad. All such thoughts, good or bad, are to be curbed by sadhaka, in order to reach the thoughtless state of the mind. Determination is an act of deciding definitely and firmly. This also could be good or bad. A sadhaka should be careful to give up bad sankalpa and bad nirdhara and cultivate good sankalpa and good nirdhara. Both are at thought level.
  8. A woman has to live in family. She can live unattached even in samsara. Moreover, it is the duty of a wife to serve her husband and look after her children. If she does her household duties as a housewife and mother, and lives unattached to husband, children, relatives, house, wealth etc., in devotion to God, remembering Him in all her actions, she is a liberated soul, while living in samsara. Continuous Naama japa is highly beneficial for women.
  9. A man who wants to achieve perfection, in any walk of life, a scientist or a sage, has to achieve one pointed concentration, for which he has to give up his selfish motives first; for desires are at the root of a discursive mind.
  10. Inevitable pairs of opposite are the root cause of suffering. The best way to overcome these pairs is to develop equanimity of mind; then the mind will not be influenced by them. But this is not hardening the heart, nor developing callousness, which are individualised self defences and lack understanding of the Reality.
  11. Three gunas must be overcome in order to reach actionless state. Tamoguna or indolence can be overcome only by doing physical work; and Rajoguna ( passion for work ) can be overcome by Karma Yoga ( unselfish action ). Then sattwa guna ( purity ) can be overcome by meditation and knowledge.
  12. Suspension of external action is not the way of achieving freedom from action, instead one must sublimate the desires and merge the sense organs with the mind and do work unattached.
  13. Taittiriya Upanishad advises, “ Satyam vada, dharmam chara” or speak the truth and observe dharma. This is the highest education, and any education which lacks truth and dharma, in the name of science, religion or secularism, as the modern education is fashioned after, is only ignorance. A complete education must make the child not only technically educated, but also truthful, conscientious, and law abiding.
  14. There is no God higher than truth and there is no culture higher than dharma.
  15. The world is indeed Brahma. All the scriptures unequivocally declare it. Brahma is not unreal. It cannot be unreal. The world as it appears to our senses is unreal. The name, form and actions are unreal. Brahma is formless but to our senses it appears with form due to illusion. Brahma by its illusory potency ( Maya ) appears as naama, rupa and kriya
  16. The world as the waking state is no more real than the dream world. The physical world manifests in maya as duality. You dream everyday and everytime only after waking up you realise it as an illusion. Not once in hundred years you can realise while dreaming that it is false. Nor can you put an end to it ! Why ? Because so strong is the maya where you know the dream is an illusion by your own experience, the waking dream you cannot know yourself because this is maya. The illusion of the waking state is 36,000 times stronger than the illusion of dream.  A sleeping person ( ajnani ) cannot wake up another sleeping person. Dream state exists only for the man to infer the unreality of the waking state from the unreality of the dream.
  17. Ksaye hi sankalpa jaa lasya jeevo brahmaiva mapnuyat. When the mind becomes free from all thoughts, man becomes Brahma. The way to become God is to make the mind absolutely thoughtless and that is the most difficult thing to do in this world. There are different approaches aimed at focussing the thoughts and concentrating the mind to acquire one pointedness. When one pointedness is achieved, all the thoughts stop and mind becomes thoughtless or blank. Watching the breath, watching the thoughts, nama japa are different methods for controlling the mind. But nama japa, repeating the God’s name and concentrating on the Saguna form is the best way, as devotion ( bhakthi ) is involved in this approach.
  18. Even after reaching a pure and high state of mind, attachment to worldly matters will stop further advancement in spiritual life. Without renunciation and surrender to God or Guru Realisation of Self is not possible. Attachment to the world and spiritual life are opposed to each other. Give up the attachment, “I and mine”. Keep only one attachment and that is of God.
  19. The ego is so much attached to body and is selfish and narrow minded. It cannot think the whole universe as a single entity and it cannot see God is everything. Ego is false and unreal. It has no existence on its own, but a mere reflection. It feels threat to its own existence, that is why, is self defence it thinks that everything else is its enemy. Through renunciation and intense sadhana (penance ), one purifies the heart and purges the mind of its selfish motives.
  20. A baby looks in a mirror and thinks that the image in the mirror is another baby and tries to play with it. But after a while, when it grows, it will realise that the baby in the mirror is its own image and gives up sporting with it. Similar is the case of man running after sensual pleasures, he thinks that the sense objects are real as did the baby and gets attached to them. You have to turn your back to the mirror, then the mirror image cannot bother you. If you look at the mirror, the mirror image looks back at you. Look away from the mirror, that also looks away, so do the sense objects.
  21. First know yourself. Then no question will arise. Sage Vasistha said to Rama: It is no use trying to know how the ignorance began, destroy the ignorance first. When the house is in fire, no use of thinking how the fire started, extinguish the fire first.
  22. Maya does not mean total non existence. Something appearing out of nothing, as some people misunderstand.  Something ( existence ) cannot come from nothing ( non existence ). It means one thing appearing as something else, a disguised appearance. Just as a rope appears as a snake in dusk and as a glass piece shines like silver in bright sun, so does Brahma appear as multitude of objects. Ignorance man is bewitched by the appearance, runs after sense pleasures and suffers. The individual has no ability to know Him except when He reveals Himself.
  23. Sadhana means accomplishment or the spiritual practice required to know the self. The effort required is purification of heart and when the purification is accomplished, the self shining Atma will be seen within the heart.
  24. Prikriti is doing everything, but it is not independent. In the presence of Atma only it can do, not otherwise. Atma is not responsible for your actions, which are guided by your prikriti, your nature. Even though Atma is all pervading without His presence your nature cannot do anything. He does not do anything and without Him, nothing can happen.
  25. A saint teaches righteousness by treading on the righteous path, a sinner warns us not to walk on the wrong path: himself walking on the wrong path and illustrating the disgrace that befalls a sinner. A wise man learns lessons from both. The yogi knows that deep below the superficially suffering sinner, is the blemishless Atma, and it is He who is giving the warning against sin: that Atma is the same in all, and the one who discerns Him remains balanced toward all beings.
  26. Deep sleep is an natural process, where the individual buddhi along with ahamkara the ego unconsciously gets absorbed in the consciousness ( Brahma ), but in Samadhi,  buddhi willingly and knowingly enters the consciousness, knowing its own unreality and knowing the bliss it gets there. So one has to dissolve this individual ego consciously in Brahman in the waking state in order to experience bliss. That peaceful state of deep sleep has to be brought to waking state. That is Moksha, liberation. It could only happen by divine grace.
  27. When the ego realises its non existence in deep Samadhi, it also realises that all our individual egos in other beings are also false. This means that all names and forms ( naama, rupa ) are false, which in turn means that manifest world is all false. They are mere appearances, as the appearances in dream.  Just as the dream world appears real during the dream but disappears and becomes false the moment you wake up, so does the waking world becomes false and non existent the moment you arise from the waking.  This waking up is called Turiya or the fourth state.
  28. Now you imagine “ I am this physical body “ and in dream you imagine “I am this dream body”. And in dreamless sleep, you have no body, no thought, no imagination, no knowledge of your own existence. Who are you then ? These bodies are mere outer costumes. The real you is none of these things. You have to know the real “I” in you and then there will be no desires, no doubt, no birth and death. That is the real goal of life.
  29. The five elements ultimately are forms of energy and the whole world is pervaded by one energy. Likewise, entire universe is pervaded by Brahma, which is one and only one without a second. A yogi, having realised this truth, identifies all objects as part of Brahma, and worships Brahma in everything. He always dwells in Brahma.
  30. Freedom from attachment and absence of egoism ( I –ness ) is the hallmark of realised souls. When the ego is completely erased, the individual merges with the universal.
  31. For a Brahmajnani who perceives Atman everywhere, there is no desire of any kind to fulfil, there is no work to perform. He always remains fully contended, eternally established in Atman, calm and equanimous.
  32. Antharmukha (looking inwards) means “to look inside”, going beyond the face value and examining their worth in terms of their permanence and reality. An enquiry into that Atma who is the essence and the substrate on which the universe stands, and perceiving Him in everything in the universe, including youself, realising the non-dual Self and dwelling in the Self, is being Antarmukha.
  33. Every individual being has his feeling of separateness – “I” and “mine”. This is the curtain separating the individual finite from the infinite. When that curtain is lifted, the finite merges with the infinite, dwelling behind the veil. The finite “I” has nothing of its own, except the imaginary ego; its knowledge, memory and discrimination, which are an infinitesimal fraction, are all borrowed from the infinite. When the finite realises this truth, he becomes capable of surrendering his ego and his separate identity. As described in all the four Vedas, this is the highest truth.
  34. When a person realises that the body and all that is perceived by sense organs, is the result of modifications of prikriti, he transcends their power on him and attains freedom from re-birth.
  35. People visit holy men to seek their blessings. Whoever goes to a sage with whatever intentions gets the proper attention and benefits what he deserves because the sages keep equal vision on all. However it is the jijnasu, with the real renunciation and hunger for true knowledge who deserves the most help and gets more attention.
  36. If  a mumukshu ( earnest seeker ) overcoming Tamoguna ( inertia and ignorance ) with purity and truthfulness, cuts all his worldly fetters asunder and marches ahead, soon finds a friendly, merciful guide, the Guru. For it is said, “When the disciple is ready, Master is also ready”.
  37. Everyone reaps the fruits of his karma. For everybody, all food, protection etc are provided by God according to each one’s karma. Nobody provides food, protection to nobody. “I earn, I feed, I protect etc. “ are mere egoistic imagination. Give up this egoistic imagination, you get what you are destined by your karma. The individuals are only instruments in it.
  38. There is freedom in doing an action. A situation arises to do a certain thing. You have the freedom to do it, not to do, or do it differently, kartum- akartum- anyata kartum va “.
  39. Worrying and getting attached to fruits of action is sin. Desire is the root of all sins and the mind is the place where the sins of heaven and hell reside. Therefore, if the mind is free from desires, equanimous and bereft with the notion of sin, action will not bind the soul.
  40. Fears, depression and sorrow result from accepting good only and desiring success in action. If one does not care if the results are good or bad, success or failure, then there is nothing that can upset him or make him emotional and he can remain cool, content and peaceful.
  41. Selfless work is not lifeless work, it is more lively than selfish work.
  42. When the mind rests in Atma, the three gunas, Sattwa, Rajas and Tamas are in equilibrium and therefore, success and failure also appear the same and the mind does not agitate. This state of mind is called Yoga.
  43. Every karma ( work ) is not karma yoga. Work done with desire for reward and with the ego of doership is an ordinary karma leading to bondage.
  44. The one who seeks the release is the one who is bound, but the one who is not aware of the bondage, though bound, does not care for release.
  45. In order to achieve the blissful state, the mind has to be freed from the mire of delusion. The belief that the world is real and the feeling of ‘I” and “mine” cause the attachment.  When the mind is freed from this delusion, Atman will shine forth and there will be no more confusion about this world or next world or what Vedas say.
  46. The real freedom from activity comes only when all the three modes of activities are at rest – mental, verbal and physical. This state can be attained only through unselfish action and through indifference towards the results of his action.
  47. Selfless work is happiness while idleness is morbidity and worthless decay.
  48. Desireless action is the simplest way of purifying mind and achieving perfection in yoga.
  49. Selfless duty is the practical aspect of yoga. An ounce of practice is better than tons of theory.
  50. If man does his work unselfishly, for the benefit of others, all his actions, whether good or bad, whether preordained by his previous karma or otherwise, will purify him and make him holy. Only selfish actions with attachment are binding.
  51. Until one gains complete mastery over the sense organs and surrenders his ego at the feet of Lord, there is every chance that he might fall.
  52. Take any one form, worship that form with that particular mantra with full devotion and concentration. Repeat the mantra minimum a thousand times and more if possible. Japa can save you from terrible danger and fear.
  53. Dispassion, devotion to God, surrender to God, discriminative wisdom and satsanga are the means to acquire concentration.
  54. Real surrender is for His grace and should be there all the time, irrespective of your trouble. Even when you surrender just in times of trouble, you should do everything you can to redress the situation and not sit idle. Remember, “God helps those who help themselves”.
  55. Let anything happen; I will suffer and endure it. I shall not be discouraged. Let Him test the steadfastness of my devotion; All I want is His grace and love, so that I shall not forget Him under all circumstances. This kind of determined resolve is true surrender.
  56. God is the nearest to you, because He lives within your heart, which you do not know by yourself. Remember God’s hand is there in everything, and we have no ability to do anything without Him. We are mere nothing without Him. He is all in all. He is all powerful, everywhere, and the knower and doer of everything that happens in the world. Think like this to cultivate devotion.
  57. In Bhakti, you have to surrender your ego. In Jnana, one has to destroy the ego. Without devotion, there cannot be Jnana and without Jnana , there cannot be bhakti. Great jnani is also great devotee.
  58. Karma yoga and bhakti yoga are complementary to one another. Surrender to God is common in both. Renunciation of Aham ( I ), mama ( mine), Kartatvya ( Doership), Bhoktrutva ( Enjoyer ), and the renunciation of fruits of all actions ( sarva karma phala tyaga ) are very difficult to do. In both, one has to efface the ego. That is complete surrender.
  59. Devoted one pointed meditation on Saguna Brahma until the subject feels non – different from the object of meditation is Upasana.
  60. Right from the beginning of creation as enunciated by Bhagawan, “Samkhya” and “Yoga” are the only two paths which are necessary and entirely sufficient to lead an aspirant towards the goal of human life, self –realization.