Teachings of Monastic Disciples of Sri Ramakrishna
Absorption Swami Brahmananda The Subtle mind leads the aspirant nearer to God, but it cannot reach God, the supreme Atman. Having reached this stage, the world no longer holds any charm for the aspirant; he becomes absorbed in the consciousness of God. This absorption leads to Samadhi, an experience which cannot be described. It is beyond being and is not. There, there is neither happiness nor misery, neither light nor darkness. Everything is infinite being – inexpressible. (Et. Comp. p.184) Higher still is Meditation. When a man practices this form of worship, he keeps up a constant flow of thought toward God and becomes absorbed in the sense of duality remains. (Et.Comp. p.185) Practice japam, whether you like it or not. As you persist, the mind is certain to become absorbed in contemplation (Et. Comp. p.215) Hold fast to the truth. Be pure - hearted. The purer you become the more will your mind be absorbed in God. You will be able to see the subtle deceptions of the mind, and you will be able to root them out. (Et. Com. P.223) As your mind becomes absorbed in meditation, a fountain of joy will spring up within you. (Et. Com. P.224) Learn to be absorbed in him. Activity is not the goal. Work without attachment is only a means to absorption in God. (Et.Comp. p. 241) By steadfastness alone the mind becomes absorbed in God. Unless absorption is achieved, freedom from the temptations of the world is not possible. Lust, anger, delusion - these are strong foes. Be strong in the strength of God and escape from this net of Maya. (Et. Comp. P. 246)
The more mind is absorbed within, the greater will be the joy of meditation; and when once you taste joy in your spiritual practices, the desire to continue in them will grow. Then you will not have to ask how long you should meditate. Your mind will tell you. (Et. Comp. p.286) When you are able to free yourself from these deep-seated subtle desires, when the mind becomes tranquil, then only can you become deeply absorbed in real meditation. The practice of japam meditation brings the aspirant to this stage. (Et. Comp.p.286)
Swami Shivananda How can the mind find joy in external beauty once it becomes absorbed in the feet of the Lord the beloved, the source of infinite beauty? Having once tasted of the joy of the infinite, earthly pleasures seem trifling. (For Seekers p.104) It will not do to be restless. One has to get deeply absorbed in spiritual exercises; one must strengthen one’s spiritual attitude in one’s own mind. One may get a temporary enthusiasm by noticing somebody else’s spiritual fervor; but then one must remember that all such men had to pass through hard struggle. (For Seekers p.246) Call on Him with the utmost earnestness; repeat His name with all sincerity; and get absorbed in Him through and through. Then you will enjoy the bliss that belongs to one who is free even while in this body. (For Seekers p. 261) The real peace comes only when the mind becomes absorbed in Him. Not earlier. This not a thing to come all of a sudden; one has to persevere diligently. (For Seekers p. 275) Don’t let your time pass idly, my son. You have to be fully absorbed in calling on him; it won’t do to be half-hearted. (For Seekers p.294) Gradually, by the repetition of His name and earnest prayers to Him the mind will become absorbed in Him. (Man p. 250)
Swami Premananda You must strive with all the might of your body, mind, and heart to love God, to be melted into his love, and to become absorbed in him. (Prem. Teach. P.75) In order to attain wisdom of God and liberation for one’s own self, one need only to receive the sacred mantras from an illumined guru and, with complete faith, become absorbed in the practice of japam and meditation. (Prem. Teach. P.78) In order to become stabilized in renunciation and dispassion one must try to become absorbed while repeating with single-minded devotion the name of God. (Prem. Teach. P.110)
Swami Turiyananda Meditation can be on divine forms, as well as on Om. As one goes on meditating, the mind gets absorbed in Om. As one goes on repeating Om and reflecting on its meaning, the mind becomes steady, that is to say, it does not give up. (Spir. Talks p.206) What is meditation but absorption in a subject? (Spir. Talks p. 266)
Swami Adbutananda A thread with stray fibers cannot pass through the eve of a needle; similarly, a mind with desires cannot be absorbed in God. (Adbh. P.103) Realization of God means that one becomes absorbed in him, transcending his attributes and powers. It is not an easy thing! (Adbh. P. 123) (to the Question: “is it possible to pour Sadhana into another person?”) Yes, but not everyone can do that. He who has seen God and been absorbed in his bliss- he can. (Adbh. P. 131)
Swami Saradananda Perfect [peace will not come until the mind is fully concentrated. You must dwell on God uninterruptedly and be absorbed in the contemplation of His true nature. (Glimpses p. 121)
If you practice japa and meditation regularly, without break for some years, you will see for yourself what result comes to pass. You mind will become pure and you will be absorbed in the thought of God. Then you will be reluctant to leave off Meditation even for a single day. There will come an inner tranquility which will fill your heart with joy. (Glimpses p. 122)
Action Swami Brahmananda Pain follows pleasure and every action brings its own reaction. (Et. Comp. p. 216) It is easy to do great deeds, the deeds that bring name and fame. But it is by his small, everyday actions that man’s character is known. (Et. Comp. p.231) If you can perform every action as worship of the Lord, then only will you like to work and feel no attachment to the fruits of your actions. (Et. Comp. p. 232) Be active, but keep the constant recollection of God. (Et. Comp. p. 232) Certainly, it is easier to do a noble deed for the sake of name and fame. But by such deeds a man’s real value cannot be measured. To know the real man, examine his daily actions; for it is his everyday actions which reveal his true character. A true karma-yogi will lose himself heart and soul in any undertaking, even though it is of a very menial kind. He is never motivated by the least desire for popular approval. (Et. Comp. p.269) Truth is the pillar to which you must always hold while performing any action (Et. Comp. p. 280)
Swami Shivananda Every man should do something good, that is, some selfless deed. All by nature work to support themselves and their families by something good I mean activity done without any attachment. If you can help a poor man by giving him food, or educate a needy boy by providing his board and lodging according to your means, that will be sufficient. In cases that are beyond your means you can engage in such good deeds in cooperation with friends of yours. Many activities of this nature you will find close at hand. If you wish to do them, you can easily do so. (Man. P. 251) Swami Premananda Let the mouth be closed, and action speaks. (Apos. P.144) Is a person worthy to be called a human being if he cannot give up selfishness, if he cannot give up his pleasure of the senses? To take the name of Sri Ramakrishna, and at the same time to be selfish! Is there any progress for such a hypocrite? Think wisely and firmly; and act accordingly. (Pre. Teach. P.37) Be completely desireless, but act. (Prem. Teach. P.41) Do not swayed by words of praise or blame, or let your actions be influenced by the opinions of others. (Pre. Teach. P.37) I see no evil in you. Who knows but that you may be a saint tomorrow? God plays with us by putting on various masks. We act under the control of our samskaras (tendencies). We are all toys in the hands of the good Lord, and he is our refuge. (Prem. Teach. P.48) Trust in the Lord and act. You will then succeed. If you depend on men, you will meet with failure. (Prem. Tech. p.50) Do or die!’ Make this your motto. Rome was not built in a day; neither can the ideal character be formed in one day. It is the sum-total of your every thought and action that makes up your character. Remember this and every moment guard well your thoughts and actions. (Prem.Teach. P. 77)
This is an age when we need workers who seek no results for their actions – and are completely devoted to God. No talk, but action; show by the example of your life. (Prem.Teach. p.85) Be active also. Free yourself form all sense of ego, and work selflessly. Be very careful that no sense of leadership or any trace of selfishness enters into you. Whatever you do, do as the servant of the Lord. (Pre. Tech. p.74)
Swami Turiyananda They think that inaction in itself is the ideal. If it be so, why then, the wall also should be considered to have attained Samadhi. Should not one transcend all dualities? To maintain one’s mental balance under all circumstances, to remain absolutely unmoved – that indeed is the goal! (Apos. 327) Man, has to his credit the actions of many previous births, which must work themselves out. (Spir. Talks p. 265) The highest conception is to think that everything is he. Failing that, it is best to think that He is the real agent behind all actions and He is causing us to act. (Spir. Talks p.303) Yes, as a race you (English and Americans) are very materialistic, but I have met with exceptions. And activity is not bad. I like your energy; you are all up and doing. I see no idleness anywhere. Only that energy should be controlled. It should go inward also, activity in inactivity. But not laziness, Mind you. (Sw. in Amer. P.43) When anything has to be done, always be the first to do it. Others will follow. But unless you do first, no one will do. (Tur. P.90)
Swami Adbhutananda Divine Providence has given man the sense of free will and the principle of Karma. It is left to man to do as he wishes. If he chooses to do actions which bring him less happiness and more misery, he alone is responsible, not God. (Adbh. P.117)
Every action brings a corresponding result. A man will get social merit through his philanthropic activities, but if his ego is involved in those activities, he will not get any spiritual merit. Even the result of a good action turns into a bondage if it is done with ego. None can escape the wheel of karma through self-motivated action. On the other hand, unselfish action destroy the bondages of action and bring liberation to man. (Adbh. p. 128)
Swami Ramakrishnanda (To the question: “can a man do as he likes?) Sometimes he thinks he doing as he likes, but in reality, God is guiding all his movements. God is the only Doer; nothing is done my man. (Question: “Then what is the use of man’s making any effort to be good or realize God?”) You cannot stop acting. Your very nature is to act. Your hands, your feet, your eyes and ears have a natural tendency to action. As long as you act, you will want to try to be good, to be virtuous, to be unselfish, in order to get the desirable results, you are seeking, and since god is the most desirable result to be attained, you will have to strive to realize Him. Apos. South P.209
Swami Saradananda The goal of all these three paths is the same. Each path is equally powerful. But none should be undertaken to the exclusion of the others: Knowledge must unite with devotion. And this unity must be expressed through action. Knowledge without love is dry. Love without service is pure sentimentalism. (Glimpses 137)
Guru Swami Brahmananda Sri Ramakrishna used to say: ‘Gurus can be had by the thousands, but rare is a disciple.’ there are plenty of people to give advice, but how many are there to listen to it? If a man has faith in the words of his Guru, God
will meet all his wants. Holding him by the hand, He will lead him on the right path. (Et. Comp. p.126) Spirituality is hard to follow. No matter how clever or how intelligent a man may be, without the aid of an illumined guide he sure to stumble on the way. (Et. Comp. p.196 Within the palace of seven gates there dwells a king with whom a poor man begs an audience. The king’s minister grants his request and leads him through the gates to the royal presence. At each gate, there stands a richly dressed officer, and each time the poor man asks the minister if that is the king. The minister answers, ‘no’ each time, until they have passed the seventh gate and the king stands before them in all his splendor and beauty. Then no question is asked; the man recognizes his king. So, it is with Guru. Like the king’s minister, he leads the disciple through the different stages of spiritual unfoldment, until he leaves him with Lord. (Et. Comp. p.190) Meditate upon the Guru in the sahasrara, and then merge form into that of the Chosen Ideal. Sri Ramakrishna said very explicitly: ‘at the time of meditation the Guru appears before the disciple in vision: he points to the disciple’s Chosen ideal and says, “Look, there is your Chosen Ideal.” ‘Then he himself merges into the form of the Chosen Ideal.’ Thus, there is really difference between the Guru and God. (Et. Comp. p.204) If a man truly longs for God, if he sincerely desire to practice spiritual discipline, he is bound to find an illumined Guru. That disciple who has the Grace of the Guru knows the path. Let him follow it diligently. (Et. Comp. p.228) Service to the Guru is necessary at the preliminary stage, but later the mind itself plays the part of the Guru. The Guru must not be look upon as an ordinary human being. His physical body is the temple of God; if one can serve the Guru with this idea always in mind, one acquires an intense love for him, which later develops into and intense love for God. (Et. Comp. p.203)
It is (possible to realize Guru) but it is not so easy. The Guru is one who shows the path to God through a mantram. He gives the secret of spiritual practices. He watches over his disciple and protects him. A Guru must be a knower of Brahman. (Et. Comp. p.260) (To the question: “The scriptures declare that one should worship the Guru before one meditate. How shall I worship the Guru?”) First meditate on him within the heart, knowing that Guru and God are one and the same. Then let the form of the Guru be dissolved into the Chosen Ideal, and then proceed with japam and meditation. (Et. Comp. p.266) Faith! Have intense faith in the words of the Guru and you will achieve everything. Without faith in the words of the Guru, spiritual life is fruitless. Give yourself up to him as a kitten gives itself up to its mother. Then he will look after you, help you, and guide you. (Et. Comp. p.283) Who is the real Guru? He must be an enlightened man. If a man does not know the path himself, how can he possibly show it to others? Mantras’, of course, are always potent, but when they are received from so-called Gurus who trade in religion and are themselves blind, they cannot bring real peace or illumination. You have come to the children of Sri Ramakrishna; you are blessed indeed! The disciples of Sri Ramakrishna know all the paths which lead to God. Proceed along the path into which you have been led and pray to your Guru with a sincere heart. He will guide you, where he is. After leaving the body the true Guru lives on in the invisible realm; sometimes he reveals himself to his disciples, but at all times he helps and guides them, until they, too, attain illumination. (Et. Comp. p.285)
Swami Shivananda The rest has to be accomplished by one’s own efforts. The power of the Guru is the suggestion. The more you Advance towards Him, the clearer you will see the way. (For Seekers p. 96)
As you go on calling on Him and weeping for Him, all the dirt in your mind will be washed away, and it will become purified. Then, that pure mind itself will act as Guru to you. You will get all the answers from within yourself to all the questions that you may have - about what you need at a particular time, how you should meditate. How you should call on Him, and all such things. (For Seekers, p.161) Initiation is of many kinds. There is no such hard and fast rule that all should have some mantra for mental repetition. For all do not have the same kind of spiritual attitude, not are all equally qualified, It is true, of course, that the ordinary Gurus cannot make these distinctions. Someone may like God with form, while someone else may stick to God without form. Then, there are degrees of belief both with regard to the Personal God and Impersonal. Someone like meditation; he should meditate. Someone else likes japa; he should undertake japa. Someone, again, may have to undertake both japa and meditation. One has to instruct an aspirant after ascertaining the contrary, one huddles them all together and shapes them according to one single mould, and the aspirants will only be delayed on their way to the fullest realization. That’s what is bound to happen. (For Seekers p. 282) When you meditate, you should think that your Guru is looking at you with affection and you are looking at him with love. Success doesn’t come in a day. Go on practicing like this with a simple heart, and everything will come all right. (For Seekers, p.274) Besides, these mantras have been printed in books. But one thing you should know, my boy, that when that very mantra comes out of the mouth of perfected Guru, it becomes impregnated with a new power. Otherwise it is nothing but a sound. The Guru makes the mantra alive by his own spiritual energy; and he rouses the coiled-up energy of the disciple. That’s the whole secret of it. (For Seekers p. 303)
Swami Premananda Call forth faith- faith in Guru’s words, faith in holy men’s teaching, faith in the scriptures, then only you can have results. Mere namby-pamby attitude will be of no avail. (Apos. P.1420) Initiation from a guru is very necessary. You can receive the holy Name from anyone have faith and for whom you feel reverence. (Pre. Tech. 39)
Swami Turiyananda When a mother teaches her child, how deep the impression is! Though she does not give out that she is teaching, by her words alone the best teaching is imparted. Well, there is that great love behind. A teacher should put himself in line with the mentality of that great love behind. A teacher should put himself in line with the mentality of the pupil. Then only will the instruction be effective. (Spir. Talks p. 222) In the life of everyone there comes satiety after a prolonged enjoyment of sense objects. If at that time one happens to come in contact with a saint, one advances towards the goal. (Spir. Talks p. 251) Yes, people in the West always try to cover up and hide your mistakes. But how can the wound be treated unless the bandages are removed? You hide your real character behind a smooth and polite exterior, but the sore festers in the heart. The Guru is the physician, and once the disease is diagnosed ht must not fear to apply the lancet, if necessary. Sometimes a deep incision is the only remedy. You are so sensitive, always afraid of being scolded or exposed. When flatter a little, you say, ‘Swami is so wonderful,’ but when I utter a harsh word you run away. (Sw. In A,er. P.71) The Guru should hold the disciple through love. He should not bind him, but give him full freedom. He who binds will himself be bound. He should rule from the heart and not from the head. His aim should be to dispel delusion, to clear the vision.
The disciple should obey through love, and not through fear. The later would be slavery. Those who want power exact obedience. (Tur. P. 114)
Swami Trigunatitananda Don’t talk too much what you are, what you do. Or what you are going to do. Don’t explain or defend whether people misunderstand you or not (explain only to your Guru). You can hiss but don’t bite. Don’ts Don’t lie, don’t be a hypocrite, don’t hide, don’t pretend, don’t defend, don’t compare, don’t be superficial, don’t explain, don’t argue, don’t expect, don’t inquire, don’t imagine, don’t be sensitive, don’t be negligent in anything, don’t lose faith, don’t own, don’t possess, don’t provide, don’t be negative, don’t be rebellious, don’t be haughty, don’t be absent minded, don’t criticize. True value (Subject of Saintliness) One word Guru Say to disciple is worth a million words Guru Say to others. 1. One moment’s time Guru Give to disciple is worth a million words Guru says to other. 2. Do not through this stage of practice think of Swami, think of God instead. 3. God alone, and none else, none else. 4. Follow God implicitly, then everything will be added unto you. 5. Love God with all your heart and Soul. 6. If you follow these rules practically and sincerely, then you will be able to understand Swami, and to please him, and to really love him. 7. Do not pay any attention to exterior way of practicing spirituality for the present, expecting counting beads. 8. Do not keep company with others, for the more you will keep company with others, the more you will be dissipating your spiritual life. 9. Be very sincere and serious in doing all things with the intention of spiritual object or intention only.
It is better to commit the most immortal sensual sin, in the stage you are in, then to keep company or visit with the intention of worldly talk. Think and dwell upon spiritual affairs while visiting. In other words, be in the world and not of the world. And above all, try to be calm and untouched by the jealous and unkind remarks that are thrown at you. God will give you the courage and the strength to stand firm and pass through all these trials and examination. The stronger they come, the firmer you will have to be. Never run away from the work. Set your mind and heart firmly upon the Lord Ramakrishna, Then with a sincere, unselfish motive, go on fearlessly, no matter what people say of think of you, commit all to him, who know your heart and mind. He will guide you and lead you in every act, and should you then even make a mistake, still you will be protected. Do not care for the esteem or contempt of others; rather rejoice when you get all these criticisms. Know for certain that neither their good nor bad opinions should make you more happy or miserable, God and God alone. Keep on praying to God with your whole heart; if the need arises for you to have a Guru, God will send somebody for you who will be just the man you want. (Apos. P.349)
Swami Adbhutananda Do you think a man whispers a mantra into the ear of another, and then he became the guru and another fellow his disciple? And does the disciple attain illumination immediately? Is that easy? The Guru can give a lot of advice, but everything is in the hands of God, just as the lawyer says that he has pleaded his case as best he can; now everything is in the hands of the judge. (Adbh. P.93)
If you are in earnest about spiritual practices, you should have a teacher, a Guru. You can accept the Lord himself as your guru. If you have that much faith in him. But it is better to have a great devotee of God as your guru. Do you know why? What do you do when you feel thirsty and are looking for water? Don’t you go to the nearest place where water is available? The human Guru is like the water in the river near us, and the Lord is like the water in the ocean. When the thirst for God arises, one should go to a human guru who is near at hand, for he can satisfy your thirst very quickly. (Adbh. P.129) You may call on either (the Guru or the Chosen Ideal); it is the same. The Guru and the Chosen Ideal are the same. Have faith in your guru. Be loyal to him. Even like a cow that never leaves its master, whether it is fed or not. Say, ‘I am your servant and you are my Master.’ (Adbh. P.139) Swami Ramakrishnanda The first personal pronoun is at the root of all our miseries. Hence our primary duty should be to get rid of it somehow or other. This can be done by the service of the great, by good works without caring for results, by concentration or discrimination. The first is the easiest and best. If you can place yourself at the feet of a true teacher, your egotism will gradually wear away by that very attitude of yours of a servant.
Swami Saradananda It is not easy to give initiation. You will have to work for your disciples. An illumined Guru has to perform special japa for their inner growth and spiritual welfare. The relationship between the Guru and disciple is established by God. The real Guru has to take the burden of his disciples. He works for them through silent prayer and meditation. (Glimpses p.90) Nothing can sever the spiritual relationship between the Guru and his disciple. It is something eternal. But the disciple must listen to the words of the teacher and carry out his instructions. If any impediment arises, the
guru comes forward and removes it. Success depends on the sincerity and effort on the part of the disciple. (Glimpses p.90) You must have faith in the enlightened souls and carry on your religious practices accordingly. Trying to understand the pros and cons of their teachings with our impure mind - occupied as they are with thoughts of the world - leads nowhere. (Glimpses p.116) Follow the instruction of your teacher and meditate regularly. Meditate on the guru, seated on a white lotus with twelve petals. This center is situated in the brain above the eyebrows. Before performing japa and meditation, recite the hymn to the Guru mentally: ‘I meditate on the Guru, whose nature is that of Absolute Reality, Who is beyond good and evil, pleasure and pain, life and death, and all the pairs of opposites and who is the constant witness of the changing phenomenon of the universe. I seek refuge in Him, who in the embodiment of knowledge and liberation, who is pure, stainless, and all-pervading like the either and through his grace removes the darkness of my heart May He awaken my consciousness and grant me freedom and bliss’ When you meditate on the Guru, you are to think that it is the Lord who has taken the effulgent form of the Guru and who, with a smiling face, is showering His blessings on you. (Glimpses p.129) An illumined teacher is a great spiritual power because he has entered into the heart of Reality. His perception is not clouded by the fog of ignorance. He has free access to super sensuous knowledge, which is a sealed book to the ordinary person. (Glimpses p. 134) You have asked how an illumined soul knows the past and the future of his disciples. I should say that this is to be understood in a spiritual sense. A good teacher sees through the subtle body of his disciple and imparts his teaching according to the past and future impressions that are revealed to him in the depth of meditation. An enlightened soul does not use occult powers nor does he take recourse to astrology, for astrological calculations are in many cases unreliable. (Glimpses p. 135)
Do not think that you can have more of your Guru’s grace by staying with him. Those who call on the Lord with sincerity and simplicity will receive his wherever they stay. (Glimpses p. 167) Swami Akhandananda You will get nowhere else the love that prevails in the spiritual relationship. The mother’s love is ten times more than that of the father. The Guru’s love is even more than the mother’s. Does anybody care for you more than your Guru? Can anybody do so? The mother cares only for this physical body and that in this life only. (Call p. 148)
Desire Swami Brahmananda Out of thousands, perchance one desires for God. (Et. Comp. p.127) Sri Ramakrishna used to say that man will surely attain God if he possesses in an intense degree three kinds of love – the love a chaste wife feels toward her husband, the attraction of the worldly man for the world, and the attachment the miser feels toward his hoarded wealth. This means that the mind must be one – pointed and completely free all desires but the desire to know and love God. (Et. Comp. p.193) Later, when the mind has attained perfect purity, you will have but one desire – to devote yourself to contemplation always. Because the mind is gross it runs after gross things, but as it becomes pure and subtle it will run after God – the pure consciousness. (Et. Com. P.206) As long as a man desires the things of the world, it is not possible for him to have any earnest desire to know God. As long as a child is absorbed in his toys he forgets his mother, but as soon as he tires of them he cries for her, and is not happy till he sees her. Similarly, when a man tires of the
playthings of the world his heart yearns for God, and her struggles with all his mind and will to find him. (Et. Comp. p.240) The desire to live a pure and holy life does not come easily. But know this for a certainty. The grace of God is upon all those in whom this desire is awakened. In the world man receives repeated blows. He suffers much, and yet the desire to walk the path of God does not enter into his heart. He knows full well that every time he puts his hand in the fire it will burn, yet still he does it. Not only so; he uses every inducement to encourage others to do the same and regards that man as crazy who desists. (Et. Comp. p.240) Like a fallen leaf tossed to and from by the wind, the one - pointed man is content to remain wherever he Lord places him. He has no will or desire of his own. He can live in the world and at the same time dive into ocean of knowledge and bliss. (Et. Comp. 253) If you have the craving for fleshly enjoyment or the slightest desire for name and fame you cannot reach God. As Nag Mahashaya used to say, ‘It is like trying to row and anchored boat.’ He used to say, ‘It is easy to get name and fame. But holy is he who can renounce them. (Et. Comp. 257) When you are able to free yourself from these deep – seated desires, when the mind becomes tranquil, then only can you become deeply absorbed in real meditation. (Et. Comp. 286) Hold on for a while. Do not give your mind up to objects of desire. You must exercise great self - Control in everything. Object of desire! They will follow you like slaves. Then, through His grace, you will find you have no desire for them – nor will you feel any attachment to them. (Et. Comp. p.270) Effort must be your motto if you want to grow spiritually. Keep watch over every small desire which arises and control it. (Et. Comp. p.272)
Swami Shivananda At the base of all desires are lust and greed. (For Seekers p.17) Renunciation means doing away with the three foremost desires (according to the Brihadaranyaka Upanishad, the desires for progeny, wealth and popularity). A devotee accepting the dualistic view renounces all desires except the desire for God. He alone is to be desired in life. The desire to realize Him is not really a desire at all. (For Seeker p. 17) Don’t’ you know it is very hard to digest fame? Those who do not have self - realization can hardly rise above the desire for name and fame. (For seekers p.37) When the mind becomes free from impressions and desires, it cannot, strictly speaking, the Supreme Energy or Brahman – give it any name you please. (Man p. 202) (Dispassion) depends upon past impressions (Samskaras). One gets it only when one is free from all desires and not otherwise. If any desire is left in the mind this spirit of renunciation cannot come. (Spir. Talks p. 345) Desire begets misery; to be without desires is bliss. Desire for enjoyment no doubt has to be given up. But then all desire is not to be given up. It is only material desires that are to be given up. But the desire to realize God, the desire for knowledge and devotion are not to be given up. (Spir. Talks. P.348) It is only by realizing Him that one gets rid of all passions and desires, attains fullness, and becomes the self itself. (For Seekers. P.215) As a result of good deeds performed in many incarnations and through the grace of God, one has this desire for liberation. (For Seekers p. 71)
Swami Premananda So long as there is least desire the mind cannot be absorbed in God. Along with meditation and repetition of the Lord’s name, we must reason keenly and carefully – we must search out the desires hiding in the dark corners of the mind and drive them away. This is what is called in the Gita as ‘saving the self by the self.’ Thus, we are to conquer the mind. We shall then find Peace Everlasting within ourselves and become sages. Simply meditating repeating God’s names, without any effort a rooting out the desires, will not do. (Spir. Talks p. 82) You are young, your passions are naturally strong, and desires for enjoyment will arise inevitably. You need to be very careful. Think that you are the servant of the Lord, that you are strong in the strength of the Lord. How could lust overcome you! You have to be strong and a hero, and at the same time calm and tender. (Pre. Tech. 0.66) Let the strong wind of dispassion rise in your minds, that the trees of desire be uprooted. Then, even as birds fly from the shelter of trees before a strong wind, will the ignorance of selfishness, jealousy, hatred, and egoism take flight from your hearts. (Prem. Teach. P. 74) There are desires also of a gross and subtle kind. Gross desires are the desires for wealth, pleasure, and enjoyment. Sometimes it happens that after a man has succeeded in freeing himself from these gross desires after great struggles and hard spiritual disciplines, he succumbs to the subtle desire for recognition, name, or fame. These, too, have to be overcome by the practice of spiritual discrimination. The root cause of all desire is the ego and our identity with the physical body. (Prem. Teach. P.78) Surrender all desire for name and fame to the Lord. If some little name or fame comes your way, it won’t harm you. (Prem. Teach. P.61)
Swami Turiyananda How difficult to hold the mind forever above the world! It wants to come down. It is indeed very hard to escape the grip of desire. As Sri
Ramakrishna, would say, ‘Even he who has no one to call his own rears up a cat and creates homely attachments. (Spir. Talks p.277) It is true that one cannot give up all desires; but if the mind becomes discriminating desires cannot exert their previous power. You read in the Yoga vashishta, ‘If one moves about with discrimination one’s friend, one does not fall prey even to great temptations.’ and that is actually true. If one maintains discrimination steady and strong, no illusion can ever overpower a man. If you constantly remember that the world is unreal, what can desires do? There is no harm in fulfilling small desires, but those which make one forget the Lord are dangerous. It does not matter that you have to live in the world; if you, but keep remembrance of the Lord, desires cannot lead you astray. (Tur. P.138) Ordinarily we know only the surface waves of our mind. But through Yoga practice we learn to go deeper. By watching and studying our own minds we dive below the surface consciousness, and observe what is going on there. Many Samskaras – latent desires and tendencies – are stored up there, waiting for an opportunity to express themselves. These we can discover before they rise to the surface. This is very important; for once a thought has come to the surface it is extremely difficult to control. But at an early stage, before it has fully developed and gathered strength, it is easy to manipulate. This is call ‘seeing our thought in seed forms.’ The seed is easily destroyed, but when it has germinated and grown into a big strong tree, it requires great strength and effort to hew it down. So we must crush our desires in their early, undeveloped stages. Yogis can do this. They keep down undesirable thoughts in the germ state by smothering them beneath thoughts of an opposite nature. Thus, they conquer all evil tendencies – hatred with love, anger with kindness and so on. (Sw. in Amer. p. 72)
Swami Adbhutananda A thread with stray fibers cannot pass through the eye of a needle; similarly, a mind with desires cannot be absorbed in Cod. (Adbh. P.103)
Worldly desires have taken up permanent residence in the mind. Sometimes they float on the surface of the mind, and sometimes they are so hidden that it seems they do not even exist. But the closer you are to God, the more you will see the knots of desire hidden in the mind. The more our body and mind are purified, the more the dirt and dross which have accumulated during thousands of lives will be stirred up and will challenge your spirituality. The energy generated by spiritual disciplines forces the impurities to leave the mind, their fort. How can they cope against the power of the Lord’s name? You see, the desires are very shrewd. They take possession not only of the mind of a person but his sense organs as well. As soon as desire is aroused in the mind, the sense organs are awakened. The eyes want to see, the ears want to hear, the tongue to taste and speak, the nose to smell, the body to feel. The hands want to work and the feet carry the person to where the object is. The other sense organs are alert, and whenever the opportunity comes they also enjoy. Do you know what the mind does? It conjures up enticing picture with the imagination. The imagination is man’s worse enemy, his greatest temple, for it creates beautiful pictures of sense pleasures and nearly destroys man’s conscience. Thus, man is drawn to sense objects. Therefore, if you want to control the desire for worldly things, control the imagination and don’t be deluded by sense enjoyments. (Adbh. P. 107) The nature of the mind can be changed by changing the name of the Lord. Gradually desires and doubts cease and the mind dissolve into its causality. Then there is none to think or imagine. Waves of desire in the mind show that the mind is active; the mind becomes pure only when it becomes waveless. (Adbh. P. 109) Whatever you want you will get. But if you want to be spiritual, you cannot want anything, want him only, then all your other wants will be fulfilled as well.’ (Adbh. P. 132)
Be satisfied with whatever you need for your daily living and don’t desire more. Too many worldly belongings displace the thought of the Reality from the mind. (Adbh. P. 135) He who has learned to discriminate can successfully overcome lust and greed. So, cultivate your discrimination and conscience. How can you struggle against evil tendencies if your intellect is not trained to differentiate between good and evil? First clear out the rubbish which has entered the mind through the gates of the sense organs, and then put a ‘NO ADMITTANCE’ sign in front of each gate. Those bad thoughts which ignore the notice and still come in, you will have to hand over to the police, which is our conscience. With the help of the police you must evict the impure tendencies from the mind and then install the Lord there. This is the way to conquer lust and desire. (Adbh. P. 135) If you are running temperature, everything tastes bitter, you do not like sweets. Even so, so long as you have the desire to enjoy worldly things, you can have no taste for prayer, so long as you have the desire to enjoy worldly things, you can have no taste for prayer, meditation, fasts, and vigils – all taste bitter. When this worldly fever subsides, prayer, meditation, etc. taste sweet. The mind settles quickly to them. Temptation cannot sweep you off your feet. (Apos. P.293)
Swami Abhedananda Man, is a slave to his passion, which is the same as desires, and desires are ever associated with selfishness. Selfishness means the desire to seek for food and raiment and happiness for oneself and one’s family, without any consideration as to whether one’s countrymen fare ill or well. The idea of looking on others as oneself never springs in them. This selfishness itself is ignorance. That is why any mental tendency or idea that is associated with selfishness is narrow. This keeps a man confined within his own body or limited self, His mind never expands. He thinks that whatever is favorable to him is good, and whatever is unfavorable is bad. Such people
never get any peace in this world; their mind is ever aflame with peacelessness. (Apos. P. 268) Desires are of two kinds - good and bad. When desire is associated with selfishness, they are bad, but when desires are motiveless or selfless, are good. Lust, anger, and greed - these three spring from bad desires means to become free from desires or hankering for results, leads to the purification of the heart, and the knowledge of the Self dawns when the mind become pure Virtue and vice arise from desires. One can have no peace so long as one is a slave to desires. Peace means the conquest of desires. And the way to the conquest of desires is through doing well to others, striving for the welfare of others. (Apos. P. 269) Swami Akhandananda In worldly life, people are all absorbed in the desire for enjoyment. How will this desire be burnt away? Some heat is necessary first, to dry up the mind soaked with thoughts of enjoyment. The Sadhu gives you that heat. But then if your mind is like a flint, it is a different tale. It may remain a thousand years under water, but it will emit fire when you strike it. How many such are there? Not many. (Call p. 107) Swami Saradananda What should one do if in spite of these arguments the mind refuses to listen? In that case ‘real and the unreal’. Small desires, such as sweets, can be renounced in this way after enjoying them with proper discrimination. But it is dangerous to apply this same method to major desires. The moment an aspirant begins to gratify them; he becomes so involved that he cannot extricate himself. Therefore, these major desires have to be renounced and uprooted completely from the mind by realizing the danger and the defects inherent in them. If they are given free rein, they will stifle the power of discrimination. (Glimpses p. 133) It is a pity that ma does not want God from the bottom of his heart. If he really wants him, he will surely find him (Glimpses p.91)
Swami Ramakrishnananda Desire to be desireless is harmless. (Apos. South p. 155) Desire cannot be quenched by satisfaction, but by dissociation. The more one yields to them the more they will burn him. When desires are extinguished, perfection which is within our being will be revealed. (Ded. Life p. 208) Mind is like a big mirror which gives a perfect reflection but which has been so thickly covered with dirt that nothing can be seen in it. The more you can rub off that dirt the more you will be able to see yourself in it. The more you can remove the least speck of dust the more you can get a perfect image of your true Self. What is that dirt that hides the image? Selfish desires. (Days p. 92, Ded. Life. P. 187) Desire is a very dangerous thing. Sometimes we think we have killed all selfish desire: but somewhere in our mind there lingers some remnant; and as from a spark left in the corner of the hearth may come again in big fire, so out of that small remnant may Spring a huge fire of desire. (Days p. 03, Ded. Life. P. 188) (To the question, “Could not God free us from ignorance at once if He wished?�) Surely; but He is so infinitely loving that He does not wish to molest us. So long as He sees that we really cling our ignorance and our desires He does not come to free us. Only when we turn all our desires to Him, then He comes and selfishness and ignorance go away. But we must not bribe the mind; we must not pretend to be free from desires. The feeling must be absolutely sincere; no fraud or bribery. (Days p. 95, Ded. Life. P.188)
Swami Vijnanananda God had fulfilled every desire that arose in his mind. He acts like a valet to provide us and no one else is at fault. That is why discriminating
person is says to God: Let your work remain with you, I am not doer, and I am but an instrument. (Vij. Disc. P.43) He is all - pervading. He is within you all, and He knows everything. Confine in Him, but you must be careful not to go to Him with selfish desires. (Apos. P. 399) If you can get rid of all your desires, rebirth will not take place. If I push a thing, for instance, it will move so long as it has got that momentum; and if not pushed further, it will then stop. We provide new impetus to our karmas in every birth, thus continuing the cycle of rebirths. But we check it completely, that is we rise over our desires, we will have no further rebirths. (Vij. Disc. P.123, Vij. Say. P.59) It is all so difficult; you cannot have contentment so long as you are subject to worldly desires. Once they disappear, you are free. (Vij. Disc. P.36) After death, worldly desires continue to remain in a subtle form. Death only destroys the gross body, but the senses, mind, and intelligence, all remain in a subtle form. It that subtle body sense enjoyments are all the more acute. After the subtle state comes the causal state. Even then the mind and other phenomena exist in the form of ‘seed’ In the supra – mental state only one attains perfect illumination. It is not enough, therefore, to strive for physical development only. What is needed is an all - around advancement - physical, mental, and spiritual. (Vij. Say. P.59)
Duty Swami Brahmananda I will declare again and again and emphasize this truth- that however busy you maybe it carrying out your duties, you must practice Japa and
meditation. If you work and forget God, egotism and pride will overpower you. (Apos. P.115) The Master used to tell a parable about the maid servant in a rich man’s house. She talks of her master’s home and possessions as hers and she brings up his children as if they were her own, but in her hearth of hearts she knows that none of these belong to her. In the same way, we have to live in this world and do our duties; but in our heart of hearts we must realize that nothing belongs to us, nobody belongs to us. Our only true abode is at the lotus feet of the Lord, and that is where we must go. (Et. Comp. p.127) Do your duties in the world while taking refuge in the Lord. (Et. Comp. p.127) The Lord’s name is the only truth: everything else is unreal. To have faith in Him, to be devoted to Him, to praise His glories – these are the only duties in life. (Et. Comp. p.170) Do your duties conscientiously, and without attachment. Always remember that you are an instrument in the hands of God and that God himself is the only doer. Keep your mind fixed on God. (Et. Comp. p.184) When the mind has been purified by prayer and contemplation, it will direct you from within. Even in your daily duties, this inner guru will guide you and will continue to help you until the goal is reached. ( Et. Comp. P.190) Learn to perform all duties, great or small, with a concentrated mind. He who can concentrate his mind an action can also concentrate when practicing meditation. (Et. Comp. p.231)
(To the question: “You always insist that I must serve my father. Isn’t better to become a monk and serve you?�) Indeed, it is. But will the mere wearing of the gerua cloth make you a monk? You have a perform in serving your sick father. I am asking you to serve your father, my child, and at the same to continue your regular spiritual practices. Such service will help you in your spiritual growth. (Et. Comp. p.266)
Swami Shivananda Perform your duties, but at the end of the day do not fail to call on God with great yearning at least once. Duties and responsibilities there are, of course. I do not ask you to neglect them; but in the midst of everything think of the Lord, pray to Him, and repeat His name and so similar spiritual practices. (For Seekers p.39) When you meditate, though for a short time, try to detach yourself completely from your work. Shaking off all worries and withdrawing yourself from everything, seek to be established in your own Self. You should practice this at least once a day, even if only for a short while. Naturally you have your duties and responsibilities in the world, your pains and pleasures there; but all these are transient. This world is unreal; there can be nothing more certain than that. (For Seekers. P.54) You may attend to a hundred and one duties, or earn crores of rupees, but know in your heart of hearts that all these are impermanent and someday will have to be left behind. The one abiding reality is God. (For Seekers p. 63) You have, of course, your worldly duties and responsibilities. As long as this creation lasts duties and responsibilities will exist. But in the midst
of all these you will have to make a little time to call upon the Lord in seclusion; otherwise you will come to grief. There is not so much danger if one can hold on to God. It is very necessary to remember Him. With one hand hold on constantly to Hi lotus feet, and with the other perform the duties of the world. When all your duties are over, you should hug the lotus feet of God to your heart with both hands. (For Seekers p. 102) Remain occupied with your own spiritual practices and duties. Why should you worry about what other do? (For Seekers p.243)
Swami Turiyananda There is no freedom, no respite until you have done your duties. That which you have given up without performing, will be waiting for you – only to appear again. Face the brute! You can’t save yourself by flight. Taking up monastic life will be advantageous, while the householder’s life is disadvantageous – such considerations are futile. You cannot come to next stage without performing the duties of the previous one. Aspire after higher things but never shrink the present duties. Don’t do that. The case of those who live a celibate life from their boyhood is different. They have come with such good tendencies that even if they live in the world, they will live there as Sannyasis. You are what you are – you cannot jump to a higher stage. Avoidance is not good, nor is it possible. Do your duties in the world but think of God all the while. The case of the women in love who thinks always of her lover in all her daily duties is an illustration in point. (Spir. Talks p. 192)
Swami Ramakrishnananda Try to be dutiful to yourself, dutiful towards your wife and dutiful to your children, if you have any. Be dutiful to your relations, your friends
and your neighbors. Be charitable, honest, plain and truthful. Above all have an intense devotion and love for God, the author of your being. Lead this life; until it becomes one with your nature‌ try to be pure by ever striving to be dutiful to your parents, your wife and children, relatives and friends, and your neighbors. Be an ideal householder first, for then alone will you be able to be a real Yogi. (Cons. P. 7) Do your duty for God’s sake; know that all belongs to God, and you will reach freedom and wisdom in time. This is Karma Yoga. (Ded. Life p. 88) Do your duty, never grow anxious and do not think of the future. (Days p. 65, Ded. Life p.180) Such being the case, there must be something that will occasionally remind us as to who we are, and of what we should do, so that we may not be altogether forgetful of our duties here. It is religion that fulfills this purpose. (Ded. Life p. 203)
Swami Saradananda You complain that thoughts of duties sometimes intrude when you sit for meditation. All minds are in the same predicament. You cannot escape this even if you leave work and retire to a forest. (Apos. P. 196) If you carry on your spiritual practices with implicit faith in the Lord who is your own - you will understand everything in due time. It will gradually be revealed to you how you can cultivate absolute reliance on God while performing your duties. (Glimpses p.129) You should analyze your mind and judge whether you have been able to cover every bit of work with the spirit of God and judge whether the
duties you are performing are for His sake or for the propitiation of your spurious self. (Glimpses p.140) The work that you do is to be performed with a right attitude. You must feel that the duties that you are discharging have been entrusted to you by the Lord. You are doing them only to satisfy Him and not to satisfy your selfish will. No work is menial. (Glimpses p.145) If a worker performs his duties properly and his life embodies the spirit of detachment throughout, he will ultimately attain highest goal. In other words, he will see God in everything and attain pure knowledge, which will burn all the seeds of karma. He will not be born again, and his soul will merge itself into Brahman, at the dissolution of his body. (Glimpses p.149)
Swami Vijnanananda It is the duty of everyone to donate a certain portion of income for the public good. For, that is the law of nature. You will get back whatever you give. A change in your circumstances today may reduce you tomorrow to penury and make you dependent on others. You suffer as a result of your own past actions, and that is why you should devote a portion of your income for the food of others, instead of appropriating it entirely to yourself. (Vij. Disc. P.44) Our duty is to make ourselves His slaves, to think and work for Him and meditate on Him. Whatever we do should be a dedication at the feet of Mother. Her external manifestations are time, space, and causality. As the perfect embodiment of all wisdom, she points out where our duty lies;
and that is exactly what we have got to do, my brother, that is what we have got to do. (Vij. Disc. P.46) The greatest duty of man is to keep his mind center on God. With every breath we should think of Him. (Vij. Disc. P.73) Work has to be done always, but without much concern for results. Do it as a part of your duty. (Vij. Say. P.60)
Devotion Swami Brahmananda Attain Knowledge and devotion, and then serve God in mankind. Work is not the end of life. Disinterested work is a means of attaining devotion. (Et. Comp. p. 54) First know Him. After God-realization you may live in the world and your feet will not tread the wrong path. The world’s Maya will not be able to bind you. Then, no matter which way you follow – whether the way of knowledge or the way of devotion, or the way of work – you and others will benefit immensely, and your human birth will be blessed. (Et. Comp. p.128) Work, devotion, discrimination – each one is a path to reach union with God. With the same whole souled devotion with which a devotee worships the Lord in the shrine he must serve the lord in the poor, in the sick, in the lowly. (Et. Comp. p.136) The one purpose of human life is to attain devotion to God and spiritual illumination; otherwise life is vain and meaningless. (Et. Comp. p. 182)
As children swing around a pillar in their play, holding tightly to it for their support, so must you hold fast to God - the pillar of life. Whichever path you follow, whether be the path of work, or of devotion or of knowledge you will reach him. Hold fast to the Pillar, and your life will be blessed, and you in turn will become a blessing to mankind. (Et. Comp. p. 195) Make the mind one - pointed like the mariner’s compass. In whatever direction, the ship may sail, the compass always points to the north and keeps the ship on its course. Keep your mind pointed toward God, and your boat will sail smoothly. A man who does this never loses his faith and devotion, even if he is thrown into an evil environment. (Et. Comp. p. 252) When you can feel, and know that you are helpless and alone, that you have no other refuge but God; when you feel that you have nothing in life to look forward to, then only will devotion to God arise in you. (Et. Comp. p.236) [To the question: “Maharaj, how does devotion to God grow?] Keep the company of the holy; listen to their teachings and mould your life after their pattern. But without continence and the practice of meditation you cannot grasp the spirit of the enlightened ones; nor can you understand the scriptures. (Et. Comp. p. 256) Devote yourself to God. God is. Do not doubt his existence. I am telling you, my child, God is. Know for certain that he is.
The man of true devotion yearns for God without becoming impatient. Even if he sees no light he will not give up his devotions. (Et. Comp. p.258) The more man realizes that the world is barren, the more intense becomes his devotion to God and the greater is his peace. ‘The greater the thirst, the sweeter the water.’ (Et. Comp. p. 259) Without renunciation, there can be neither faith nor devotion. (Et. Cop. P. 232)
Swami Shivananda And when the mind is purified, even the slightest suggestion would fill your heart with devotion for the Lord. (Apos. P. 223) God is antaryamin (the Inner Controller) dwelling within. He judges by your heart. He sees how much devotion you have, not the amount of time you spend on meditation. (For Seekers p. 63) The God looks at your mental attitude – your heart’s longing. If one has devotion for Him, nothing else is necessary. If one could repeat His name with sincere devotion even His name a hundred thousand times mechanically. (For Seekrs p. 89) It is through constant devotion and meditation that God becomes gracious and reveals Himself in the heart of the devotee. (For Seekers p. 241) One can have true and firm devotion only when one is vouchsafed this knowledge [ the knowledge of God], and not otherwise. Pure knowledge
and pure devotion are the same. And all that comes from the grace of the Mother alone. (For Seekers p. 250 )
Swami Premananda To make mankind your own by loving all – that is the real jnana, the real bhakti of this age. (Pre. Teach. P.22,35) Debotion an d faith are unique. Man is always intent on outward things – name, fame, honor, and so on. We want intense, maddening love for God, firm and unshakable faith, and infinite confidence. ( Prem.Teach. p. 38) The only way to receive love and devotion is by the means of truth and purity. Be pure. Increase your faith and devotion and you will get everything. You will become perfect. (Pre. Teach. P.49) Faith and devotion - these are the greatest treasures in life. Material prosperity oftentimes may bring ruin to an individual. (Prem. Teach. P. 50) Man attains God by purity, guilelessness, and steadfast debotion to him. (Prem. Teach. P.56) No one can become spiritually great by just offering a few flowers to the Lord and showing a little emotion. Have intense devotion and be immersed in the thought of Sri Ramakrishna. Be discriminative. Exercise and cultivate your intellect. (Pre. Teach. p. 81) Devotion is necessary, as well as discrimination and knowledge. (Prem. Teach. p.88)
By imitating the holy, devotion increases and the heart becomes purified. The association of the holy is the only remedy for worldliness, holy man is the living manifestation of God. (Prem. Teach. p. 109) Indifference is a lack of one –pointed debotion to the Chosen Ideal. Never be indifferent. Be broad – minded and liberal; and at the same time’ hold fast to your Chosen Ideal. (Prem. Teach. p. 111) Struggle hard to have love and devotion for Him and you will Him. He is the very life of our life, the soul of our soul. (Prem. Teach. p. 115)
Swami Turiyananda Do you ask, ‘Will not the Lord do anything for His devotee?’ Yes, He will. But you will have to become a debotee first, you must learn to feel debotion for Him. And devotion, Bhakti, is no trifling thing. You have to Give Him your mind, life, everything. If you cannot do that, then cry to Him for not having attained Him, for not loving him. People have to shed potfuls of tears before they can earn money. If you do not do that for God, why should He do anything for You? (Apos. P.325, Spir. Talks p.115) The Master used to say, ‘Do whatever you like after making the knowledge of oneness your own.’ That is to say, know the Lord as the soul of your soul, the life of your life, the eye of your eye, and love Him. Nothing else than this, such as asking things of God, is true debotion. Supreme devotion cannot be had so long as there is the slightest desire in the mind. (Spir. Talks p.105) There are two forms of Bhakti (devotion): Firstly, the ritualistic or obligatory devotion, such as, one should practise so much Japa or one
should perform Puja in such and such a way. Then there is the loving devotion.At this stage the devotee thinks ardently of God. He finds no pleasure in things unrelated to God. Above all, perseverance is necessary. It will no do to discontinue practice if a a little effort does not produce the desired effect. It is said that a man practised so intensely that an ant – hill grew upon Him. (Spir. Talks p.131 )
Swami Ramakrishnananda If you would would find the Supreme Reality, which lies behind all these hollow unrealities, you must be wholly devoted to it. You must worship the living God with your whole heart and give up the worship of things that perish. You must feel the utter hollowness of everything but Truth, as Nachiketa did. Wealth, kingdoms, enjoyments, power were to him nothing – less than a zero. He wanted nothing but Truth and Truth was bound to come to him. You must have the sane firm conviction about the hollowness of the material world and seek God with undivided devotion; Then surely come to you. ( Apos. South p.197, Ded. Life p.164) [To the question: “ What kind of devotion takes us to God?”] The Child’s devotion to the Mother. [To the question: “What is meant in the Gita by steadfastness in devotion?] Steadiness in devotion means that though you may be busy with many things still your mind is always turned to God. You may not feel the same ardour always, but so long as the hunger for God is there you are steady in devotion. (Apos. South p. 198, Life p.164) The path of devotion is the best, as it is the most natural. Be devoted to God who is inside you. You are the most real temple of God. The temple outside are mere reminders of the real inner Temple. (Cons. P.26)
Devotion can accomplish anything. (Days p. 26) True devotion is selfless. Whether the Beloved is rich or poor, still the debotee’s whole soul is for Him and no one else. He does not want anything but God. Like the Gopis of Brindavan he does not like to know, whether God is all – powerful or not. He knows Him to be his beloved; that is all. He always wants to give something to God; but never wants to get anything from Him. (Ded. Life p.197) If you have the power to go inside yourself, then you have conquered the whole Universe. To go inside oneself means to go away from earthly attachments that hold you down like a captive balloon. Though it is very difficult to go inside, it is possible through either discrimination or devotion. (Ded. Life p. 204)
Swami Saradananda The mind gets purified through selfless work. And when the mind becomes pure, knowledge and devotion are manifested in it. (Glimpses p. 115, Apos. P. 195 sim.) If your devotion to God increases and your mind is drawn towards his lotus feet, He will provide you with the opportunity and everything will be favourable and all your problems will be overcome in an unexpected manner. By His grace the world will drop off like the water from feathers of a duck. (Glimpses p. 125)