।। हरिः शरणम् !।।

 Wednesday, 15 April 2026

(Vaisakha Krishna Tryodashi)

(Further from the previous blog)

CHAPTER 9: EQUALLY UTILISING HAPPINESS & MISERY

One should not develop attachment to any possessions or circumstances which are a result of past karma. When a person becomes attached to something which is available, they begin to think about similar things that are not available. These thoughts can lead to cravings, which ultimately pollute the chitta (the collective state of past memories).

To fully overcome raag (attachment) and dwesh (animosity), seekers must recognize that no one else is responsible for the happiness or miseries experienced through favourable or unfavourable circumstances perceived by the senses. If a person believes that another individual, creature, or object is the source of their happiness or distress, the development of attachment and animosity is inevitable.

As long as a person harbours attachment or animosity toward others or material possessions, their chitta will remain impure, and unnecessary thoughts and desires will continue to arise. If we examine closely, we will realize that no other person, living being, or material object is responsible for our happiness or misery. This raises an important question: Who is actually responsible? Our beliefs in this matter can be categorized into three parts:

(i)             People experience favourable or unfavourable situations based on their past karma, and there is no other reason for these experiences. Those who take pride in their bodies and are attached to their karma often hold this belief. Because of this mindset, they may try to leave behind negative karma and focus on engaging in positive actions. In that sense, this belief can be beneficial.

(ii)           The sole cause of happiness or misery is human lethargy; specifically, the failure to respect and effectively utilize the wisdom of viveka (conscience or inner voice). A thoughtful seeker does not become disheartened when faced with physical or mental difficulties. Instead, they find joy in the belief that adversity will elevate them in life. Those who do not confront challenges cannot grow or progress. It is nearly impossible to eliminate ego and attachment to the body and the world without being subjected to adverse situations. Such challenges can help one detach from these attachments. When seekers do not identify with their bodies and, as a result, relinquish their possessiveness over worldly matters, there can be no circumstance that leads to genuine happiness or misery. This perspective is held by thoughtful seekers who honour their viveka, understanding that inertia and lethargy are the primary reasons for attachment to the body and the material world.

(iii)          The third type of believers are the one who consistently recognizes the grace of God in all circumstances. These devotees have unwavering faith and are entirely dependent on God. In favourable situations, they feel overwhelmed by the grace and care that God provides for their every need. They may reflect, “How compassionate is God, who has given me, an undeserving person, the opportunity to serve and has supplied me with everything I need to fulfil that service.”

In challenging situations, they contemplate that, “due to my ignorance, I sought happiness in the physical body and the material world, which has led me to miss the love of God. God has created these adversities to redirect my focus from the body and the world towards Him. How kind is God, who consistently arranges situations to shower love upon this servant.”

These seekers always feel God’s grace and remain deeply engaged in their devotion to Him.

 

 

- (Rest in the next blog) 

From the book “The Grace of a Great Sage”

(Page No. 20-22) 

 

।। हरिः शरणम् !।।

 Tuesday, 14 April 2026

(Vaisakha Krishna Dwadashi)

(Further from the previous blog)

CHAPTER 8: GOD IS BEYOND HUMAN EFFORT

Thinking about or remembering the beloved is not considered an action or karma; it happens spontaneously and without any sense of doership. Similar is the distinction between chanting and remembering. Chanting is performed with the intention of seeking love, accompanied by a sense of doership. In contrast, when we remember or think of our beloved, it happens automatically in times of separation.

 

Focusing on God while reflecting on His virtues, name, or deeds— through any form, shape, or feeling—helps to purify the inner chitta and strengthen one’s faith in God’s love. Therefore, such practice, though a form of karma, is still a part of devotion. However, since there is a sense of doership in such bhakti (devotion), interruptions will occur, seeker does not experience a continuous and constant connection with the divine.

 

The remembrance or contemplation that occurs in a state of desperation to meet the beloved is uninterrupted because there is no sense of being a doer or an enjoyer; only love remains. In those moments, the seeker loses awareness of the body, so it’s not driven by effort or action. When something is done with a sense of being the doer, the results are not immediate; they take time to manifest. However, God and His love are available in the present moment, so there is no need to wait for ages. This shows that love cannot be attained through effort.

 

When seekers fully surrender and become dependent on God, their sense of being a doer disappears entirely. The desire to act ceases, and aspirations are naturally fulfilled through the unconditional grace of God. The heart is filled with love, and there is no longer any attachment to what was previously gained through personal efforts. The chitta is purified, due to the faith God. Thus, the significance of love towards God surpasses even God Himself. Therefore, believers should always safeguard their love and faith in God.

 

- (Rest in the next blog) 

From the book “The Grace of a Great Sage”

(Page No. 18-19) 

 

।। हरिः शरणम् !।।

 Monday, 13 April 2026

(Vaisakha Krishna Ekadashi)

(Further from the previous blog)

CHAPTER 8: GOD IS BEYOND HUMAN EFFORT

It may be noted that yoga (union), realization, and love cannot be achieved through actions or effort, because all actions arise from the sense of being a doer. This feeling of being a doer stems from identifying with the body, and such identification is due to negative tendencies. When people act inconsiderately, disregarding their own viveka (conscience or inner voice), it becomes impossible to achieve yoga (union), realization, and love.

 

It is certain that by properly utilizing the available viveka, the knowledge influenced by the senses can be overpowered by buddhi (intelligence). As a result, chitta (the collective state of past memories) becomes completely pure. At this point, with the absence of ego or attachment to the body, the feelings of being a doer or an enjoyer will disappear.

 

When all types of attachments and cravings are eliminated from the root, the ability of controlling external tendencies is automatically achieved. At this point, a state of choiceless chitta emerges; this is a fundamental truth. In such a state, the desire for love of God is born, and the heart becomes filled with an endless river of love—an ever-renewing love. The efforts and determination of a seeker are essential until they cleanse and purify their inner chitta by eliminating all desires for personal enjoyment. After this purification, no further duties or efforts are required.

- (Rest in the next blog) 

From the book “The Grace of a Great Sage”

(Page No. 17-18) 

 

।। हरिः शरणम् !।।

 Sunday, 12 April 2026

(Vaisakha Krishna Dashmi)

(Further from the previous blog)

CHAPTER 7: HONORING OUR INHERENT UNDERSTANDING

The love of God cannot be earned through actions or efforts.

Therefore, it is a mistake to wait for ages for this love to materialize. There are no obstacles or distances—whether in time, space, or circumstances—between the seeker and God. If all desires are eliminated, as previously discussed, the seeker can achieve union and realization. After this, the love of God naturally emerges, and one can be with God without any effort.

 

The greatest mistake of a soul (jiva) is to disregard the knowledge it possesses, ignoring it and acting contrary to it. If this mistake is corrected, there will be no delay in realizing God and experiencing His love. This realization is tied to the present moment; to postpone it is a form of negligence.

 

The scriptures state that over time, chitta (the collective state of past memories) becomes purified, leading to union, realization, and divine love. Such teachings are only true to the extent that seekers do not become disheartened by delays in their success.

 

In reality, these delays often arise from disregarding the understanding available to them. Once this understanding/ information is honoured, subsequent progress will occur naturally through the unconditional grace of God, without the need for additional effort. Embracing this information will lead to complete vairagya (dispassion), and the fullness of vairagya brings about union and realization. Ignorance and indulgence stem from attachment.

 

- (Rest in the next blog) 

From the book “The Grace of a Great Sage”

(Page No. 15-16) 

 

।। हरिः शरणम् !।।

 Saturday, 11 April 2026

(Vaisakha Krishna Navami)

(Further from the previous blog)

CHAPTER 7: HONORING OUR INHERENT UNDERSTANDING

Every human being understands that they are not merely their body. In conversations, we say, “this is my hand,” “this is my leg,” “this is my eye,” “this is my mind,” and “this is my intelligence.” Nobody identifies themselves as just a hand or an eye; yet, we often live under the misconception that “I am the body.” We tend to forget that we are not our bodies, leading us to equate the pleasure and pain of the body with our own feelings. As a result, this inconsistent, fleeting, and imperfect body appears to us as permanent and beautiful. 

 

The sense of oneness with our body and the people associated with it creates a feeling of attachment, which is referred to as kaam (desire or sensual propensities). This desire for pleasure extends into the longing for various material possessions, the capacity to enjoy these possessions, and the yearning for circumstances that facilitate indulgence. According to the laws of nature, human beings tend to develop habits based on their desires; however, in the end, these habits lead to nothing meaningful. While a person can eliminate their desires, they cannot fully satisfy them. What is the result of seeking worldly pleasures? The ability to enjoy decreases, while the desire to indulge only grows. Consequently, there is always a sense of deficiency, a feeling of lacking something, and true happiness or peace remains elusive.

 

Seekers should respect and effectively utilize the self-knowledge available to them while firmly believing that they are not the body, and that the body does not belong to them. If the body does not belong to us, then all people related to this body, along with all connected materials, cannot truly be ours. Once this conviction is established, all types of desires are eliminated. The conscience becomes pure, peaceful, and tranquil, making it easier to affirm the following beliefs:

“God is mine because I belong to Him.”

“My inherent being is similar to that of God.”

“By nature, He loves me, and I am His beloved.”

“Even when I forget my relationship with God, our eternal connection remains intact without any breach.”

When the conviction about our relationship with God becomes strong, a powerful desire to meet the all-loving and ultimate beloved arises. This desire does not fade even after it is fulfilled; it remains ever new and fresh.

- (Rest in the next blog) 

From the book “The Grace of a Great Sage”

(Page No. 14-15) 

 

।। हरिः शरणम् !।।

 Friday, 10 April 2026

(Vaisakha Krishna Astami)

(Further from the previous blog)

CHAPTER 7: HONORING OUR INHERENT UNDERSTANDING

Be cautious, as one should not dwell on or contemplate the flaws of the body. Focusing on imperfections creates obstacles along the path and only reinforces attachment. Therefore, seekers should carefully observe the body’s transition through its initial, interim, and final states to understand its true nature. It’s important to avoid thinking about the body or its shortcomings. When a seeker, with the help of viveka (conscience or inner voice), perceives the true nature of the body, notions of beauty and truthfulness regarding the body fade away.When this occurs, desires—including sexual urges—will be destroyed. Instead, a desire to connect with God, who embodies infinite and eternal beauty, will arise.

 

Seekers should reflect on why they have notions of beauty, permanence, and attachment regarding the body. What are the reasons behind these feelings? Upon analysis, one may realize that the absence of contemplation is, in fact, the reason. We are inherently eternal and blissful. Due to our inherently eternal nature, we tend to experience a sense of permanence and bliss in material objects if we start identifying ourselves with them through the ego. This notion will persist until the seeker examines it through viveka and honors their own understanding.

 

In reality, we can only form relationships or a sense of oneness with those who belong to the same breed. It is not possible to truly connect or foster a relationship with those who are of a different breed. However, out of ignorance, we often mistakenly identify with and create bonds based on our physical bodies, which does not belong to our breed. This identification with the body is sole error and is the root cause of all misfortune.

- (Rest in the next blog) 

From the book “The Grace of a Great Sage”

(Page No. 13-14) 

 

।। हरिः शरणम् !।।

 Thrusday, 09 April 2026

(Vaisakha Krishna Saptami)

(Further from the previous blog)

CHAPTER 6: ENCHANTING MIND WITH GOD

 

Seekers should not suppress the tendencies of the mind through fear of rebirth, hell, or any other fear. Additionally, one should not use any form of inducement to restrict the mind’s interests. Instead, one should continuously examine these interests. By doing so, the true state of the mind can be understood. When the mind’s desires are not fulfilled, it will more readily accept change. In this way, the mind will naturally become interested in a happiness that is eternal, unchanging, and free from any suffering. When the mind cannot find happiness in any worldly indulgence, circumstance, or state, it eventually becomes weary and disillusioned. At this point, the interests of the mind and the discernment of intelligence align. 

 

The mind realizes that nothing is more beautiful than God, who is at the centre of all beauty. The beauty of the entire world is merely a reflection of a fraction of God’s magnificence. There is no one as loving as God, and no one else who truly understands the essence of love. God dispenses compassion unconditionally and is incomparable to anyone else. As a result, the mind will naturally become drawn towards God.

 

The seekers who feel, in certain moments, that their mind is not interested in or attracted to God will find that the opposite is true. One cannot succeed in diverting their attention away from God. This experience can be illustrated by the characters of the Gopis, who are the eternally perfect devotees of Lord Krishna.

 

The Gopis says to each other, “What are we to do? Ever since the day my eyes beheld his enchanting form, I have lost ownership of my eyes and my mind. They are no longer interested in anything else.”

 

In this profound merging of heart and viveka (conscience or inner voice), the intelligence becomes calm and still. At that moment, the ego of the seeker dissolves into a deep longing for love from the beloved. The distinction between the desire driven by ego and the longing for true love fades away. In the end, nothing remains but the beloved and the yearning to be loved.

- (Rest in the next blog) 

From the book “The Grace of a Great Sage”

(Page No. 11-12)