1. Until our inner "want" is fulfilled, we run after the external world but the world always eludes us. On the fulfillment of our inner "want" the world will run after us.

2. Viveka is the light of divine. Wisdom that is rooted in man and marks him out from the sub-human creation. Intellect is our mechanism of nature, but viveka is the supramental light illuminating it. Viveka is the source from which the intellect and senses derive their light.

3. Viveka is the splitter of the EGO. Which is the atom of spiritual world. The Splitting of the ego is the key to moksha and realization of the truth.

4. The body and mind are only mechanical aids of nature given to man for his use. Man in his aviveka identifies himself with these tools and takes upon himself the limitation of these tools of nature.

5. The part enacted by an actor on the stage is not his real swaroop. The states of dream and sushupti are states of the physical, the subtle and the casual bodies of the man.

6. Man calls his body, my body, my mind and so on. But he doesn't pause to define who he is. As soon as he disassociates himself from the body and his environment, he will stand by himself and know himself. Man by himself is different from his surroundings, he is really "effortless awareness".

7. The real "I" is yearning for the divine. On account of maya this yearning for divine has taken the perverted form of attachment for the physical body, wife and children.

8. All the various rules of conduct prescribed by religion are mean to only get rid man of his body consciousness. With this disassociation of body consciousness self realization dawns itself as a matter of course. The process of dawn of vivek and disassociation of body consciousness, constitutes elimination of body consciousness is viveka. Viveka is not a matter of practice but is "Bhava".

9. All efforts pertaining to the ego.So there can be no efforts and sadhana to wipe out or devour the ego. Self realization is an effortless experience.

10. As pure water flowing in a river, if enclosed in a pit breads gems, so does the universal love encased in a finite body or object or environment degenrates into "Kama". The ego in man is the limiting agent.

11. A fundamental test - A veritable touch stone of one's progress on the spiritual path is his desirelessness in earthly matters. For viveka dispels all desires (earthly).

12. Desire of the senses throws us outside, while the love of the divine takes us within ourselves and this is called "Introvision".

13. Desire of the senses cuts both the ways. If indiscriminately enjoyed, it produces attachment to material object which causes it rise again and again. If forcibly suppressed it produces anger and resentment which disturbs the mind. This in either way, it produces disharmony.

14. There is no viveka, no tyaga, no tapas higher than the true vairagya. True vairagya raises one above the physical, subtle and causal bodies and pushes one into life eternal.

15. Vairagya doesn't mean hatred and contempt for the body and the world.

16. As long as one identifies himself with his body, is bound to be attached to the word and the pose of vairagya is worse than the disease.

17. It is impossible to be detached from the world as long as one is attached to his body.

18. Many sadhaks make confessions of truth while they are attached to untruth. These confessions have no relation to truth. Truth dawns only when vairagya is complete. Vairagya is the dying of the ego. The death of ego is the resurrection into immortality. Any hope of deliverance by the ego must in their very nature be a caricature of same (deliverance).

19. What distinguishes a spiritualist from a worldly man is that the worldly man runs after many desires while the spiritualist has only one central aspiration I.e to realize God or Truth.

20. The Divine always gives the power and the strength to do sadhana to him who makes proper use of power strength already given to him. However powerless he might be, when we dedicate to righteous performance or duty, power will flow into us, things will come to us. The law of power always looks for those who makes right use of power given to them.

21. The true servant is never tired, for lord of power always dwells in his heart.

22. He who adopts the program of God commands the resources of God.

24. The world appears to be indispensable to man as long as he is bound to it by attachments. The pleasures for the senses for which the desires cater are in animals or sub-human objects.

25. The mind which perceives an impurity in us and desires to purify it also possesses power to purify it.

26. Yoga, Gyan and Love are not the products of any action or practice. They come naturally to the aspirant whose mind is purified.

27. The master key to purify the mind is disassociation from body consciousness.

28. Anything that goes to strengthen the ego is impure or bad.

29. The consciousness of one's virtues and the tendency to pry into others faults are enemies to pure mind.

30. When one becomes detached from the body and mind, all vices will leave.

31. Mind rejects chit-sakthi and Atma though its channels of senses and contacts the sense objects thus debasing itself.

32. In the early stages you must force your mind to meditate in order to cultivate a strong habit. The very nature of the mind is to shrink work and to seek ease and comfort.

33. By holding our body, senses or Prana as ourselves, we subject ourselves to fear and death, when any of these tools of our perish.

When we get attached to a certain finite body or object, we create a pool for our love. Just as the holy waters of Ganges breeds germs and striking smell when confined to a pit, likewise, our love limited to a tiny object.

34. As we are attached to limited body we get soon exhausted though our work. But this is not the case with one attached deeply to the "Spirit". Which is infinite and we are free from all fatigue and suffering.

35. When the "Ego" becomes attached to the body and the mind, senses etc.., those tools also become impure and all action done with an impure tool becomes also impure actions.

36. Divine love pertains to the spirit which is all pervading, immortal and ever holy. When an earthly man is attached to a divine spirit he loses his earthly nature and becomes Divine lover.

37. The sadhaka should learn to live in the present (tense) forgetting the past and future. The pure spirit consciousness is all present. It is the impure mind that lives in the past and future.

38. Any sadhana lacking in self surrender is like a lifeless machine. One can never become his (God) bhakta except by belonging to him and him alone.

39. True spiritual life is effortless awareness of Divine presense. Effort is only visible in the early stage of sadhana.

40. If one puts his whole being into the rememberence og God even for a few moments a day, that would carry him towards God much faster than one who neglects his sadhana.

37. The sadhaka should learn to live in the present (tense) forgetting the past and future. The pure spirit consciousness is all present. It is the impure mind that lives in the past and future.

41. A worldly man runs after sevral earthly objects which only help to disintegrate his personality and makes his mind very unsteady.

42. Sadhana should never become a part of life but life itself should become a Sadhana. Then alone you can easily reach God.

43. Sadhana must emerge from whole "I" of the Sadhaka in which case his whole life becomes sadhana, and all his priorities become part of Nivritti.

44. An individual whole whole life becomes a sadhana, is a spiritual man. Then all that he feels or thinks or does becomes a sadhana.

45. God always sees with what spirit you offer anything to him but not what you offer to him.

46. Krishna's forgetting whole BRAHAMNDA and lovingly running after only for Radha is an example of EKAGRA CHITTA.

The Luster of the holy feet of Radhaji is to be seen on heads of Gopies and so Krishna is seen running after Gopis.

The Tittiriya UPANISHAD says "RASO VAISAHA" (The supreme being is RASA). Radha Sudhanidhi says "RASAAGADHA RADHA". Radha is Agadha Rasa.

The incarnation of the Divine Flute, lying in cradle, in the form of "Hita Hari vamsa Maha prabhu" extracted the devtaas to offer by some unknown Divine beings of the Divine Realm, by sending into the cradle one sloke per day as a token of their love for Radhaji.

47. Ordinary love of an earthly being which move around the sex-idea or a son, mother, friend etc.., but love relating to the spirit which runs after Divine.

48. Love offered to the Spirit is formless.

49. When your petty attachments to the finite material objects like wealth, wife, children etc.. disappears from your heart then your latent "spiritual spark" will blaze forth.

50. When we cannot calculate the innumerable trees lying hidden in a seed, how can we measure or imagine innumerable universes, beauties, powers, glories etc. hidden unseen in the Divine personality of God.

51. Self surrender is not an action or ritual. It is an attitude of the mind. It is the Bhava. The "I" of man is bundle of desires. Self surrender dissolves all his desires into one desire. His inner spiritual life is one pointed, and moves only towards Divine.

Such a man though outwardly seen to be doing many things, he is really moving towards his "ISHTA".

The Subtle Body

52. The material body lasts only for a short time where as the subtle body survives for a long time even beyond death. Therefore it is foolish to drive it along various channels.

53. Because the Jeeva has to suffer with a sinful subtle body for a long time, it is most desirable to live with pure life of devotion.

54. Everything of this world including this body is constantly changing and finally leaving us disowning us.

55. Renunciation of all earthly ties dissolves the ego which is the root of all sins.

Name and Form

56. Name and Form belong to the realm of Prikrithi. Prikrithi consists of SABHA, SPARSA, ROOPA, RASA, GANDHA.

Form the above it is clear that the Name and Form belong to the Prikrithi. So long as you are attached to the Name and Form, you are attached to Prikrithi. Prakrithi is the seed of Maya.

Any sadhana which involves any attachment to Prikrithi will be keep you as the captive of MAYA. Says vivekananda, "Any Jeeva attached to Name and Form really, really belongs to K.G class. Every sadhaka has one day to face a nameless and formless aspect of God".

57. True renunciation is not leaving the world. It is the renunciation of Ahamkar and Mamakar, the objects of the world.

58. All ego born achievements of men fade away in course of time. Ego is like the atom. It contains two objects viz., the self and the material world. With the splitting of this atom those two entities automatically get separated. The object of all SADHANAs is to split up the ego.

59. Consciousness of one's virtue is a vice.

60. Consciousness of the finite hides the infinite.

61. Mere control of the senses will not help one to transcend the senses.

62. We can obtain mental equanimity only if we remain in a state of awareness of the fleeting nature of material objects.

Jiva's Real Nature

63. Yoga, Gyan and Love automatically fill the consciousness of sadhana the moment his mind is purified. This is the Jiva's true nature. Due to our indulgence in the world of senses, they all kept out.

64. Man's real nature is deep yearning for good or the nameless reality. This is revealed in a state of Mauna or effortless awareness, which is brahmacharya of the senses.

Birth of Jivahood

65. Purush and prakrithi union is creation of Jiva Hood. Just as water and air interaction produces a bubble.

When pure consciousness gets into contact with mind and senses through self identification with them, the earthly characteristics of mind, senses etc., are transmitted to the pure consciousness. Even as the heat wave is transmitted through the kettle to the water and through the water to the rice kept within. So rise above and always live in a state of pure consciousness.

66. As this union ( of Purusha and Prikrithi ) has a beginning , its end or liberation is affected with the liberation of the spirit from the bondage of Prikrithi.

67. Under the influence of Maya, Purusha (Spirit) embraces ignorance and identifies itself with the body, mind and senses and then acquiring the characteristics of these material entities (viz., Kama, Krodha etc), undergoes transmigration losing its blissful nature.

68. Silence leads you to be the state of pure awareness or be-ness. It is at once a sadhana and sadhya.

69. Mauna is a state of pure awareness which is one with "Truth".

70. Mauna (Silence) is indescribable and inexpressible. There are no illustrations which can explain it.

71. To merge our manifold thoughts and desires into one is True solitude (Thoughtless mind).

72. Silence means co-ordination of our body, mind and all our faculties to such an extent that every particle moves in rhythm. That machinery which has no friction moves in silence and endures for a long time. That life which move without disharmony and friction is the most efficient life.

73. Sages declare that the deeper part of our being can be expressed effectively only when our outer being is still. (Silent or effortless awareness).