।। 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) 

 

।। हरिः शरणम् !।।

 Wednesday, 08 April 2026

(Vaisakha Krishna Sasthi)

(Further from the previous blog)

CHAPTER 5: MERGING MIND INTO INTELLIGENCE

 

Seekers should carefully study the state of their mind using their ability to discriminate. They should examine their inner cravings and various hidden inclinations. This reflection allows one to identify the flaws that lie deep within the mind in the form of these cravings and inclinations. Once a person recognizes these embedded flaws, they tend to dissolve, leading to a purer state of chitta (the collective state of past memories). This is the law of nature.

As long as a seeker attempts to understand his flaws by listening to Gurus and studying scriptures, he will try to suppress them with virtuous feelings. This approach might temporarily hide the flaws, but it doesn’t eliminate them completely. Eventually, inclinations and cravings will resurface, often in a more intense and destructive manner. However, if one can recognize these flaws clearly, they can be completely uprooted. Seekers tend to keep on deriving pleasure out of their own negativity and fail to appreciate the value of virtues, and as a result they fail to leave their negative tendencies or increase their positive tendencies. This happens if their viveka (conscience or inner voice) is not in concurrence with their heart. 

Therefore, seekers should, with the help of viveka, deeply study and try to establish oneness between the heart and viveka, in other words, they should remove the distance between mind and intelligence (buddhi) by merging mind into intelligence. If this happens then negative tendencies will not arise and there will be no arrogance stemming from virtues. Consequently, intelligence (buddhi) will become impartial and calm.

api chet su-durâchâro bhajate mâm ananya-bhâk

sâdhur eva sa mantavyah samyag vyavasito hi sah

Bhagavad Gita: Chapter 9, Verse 30

The above verse roughly states that even if the vilest sinners worship Me with exclusive devotion, they are to be considered righteous because they have made the proper resolve.

In this verse the greatness of the determination of a seeker has been explained. God is saying that even the most wicked person should be considered as a saint if he starts continuously remembering Me. Because the resolve that he belongs to God itself will inculcate virtues in such person as has been explained in the subsequent verse.

- (Rest in the next blog) 

From the book “The Grace of a Great Sage”

(Page No. 9-10) 

 

।। हरिः शरणम् !।।

Tuesday, 07 April 2026

(Vaisakha Krishna Panchami)

(Further from the previous blog)

CHAPTER 5: KNOW THE SOURCE OF KARMA

 

Seekers should view their caste, location, and circumstances as a play created by God in which they are acting. According to the needs of this play, they should perform their duties (karma) with enthusiasm and a sense of happiness. However, they should not view such acting as their true self nor should they relate it with their worldly nature. In this manner, they may not develop an attraction to the tendencies that arise while acting. This dispassion from those tendencies ultimately leads to a longing for love from the beloved (God). During the period of acting, there is a feeling that if we play our role well, our beloved will surely accept and love us in the end.

 

By engaging in the task of acting, as guided by our beloved, we can free ourselves from our worldly attachments. Once these attachments are dissolved, the river of love will naturally begin to flow. This is the experience shared by all lovers of God.

 

We should always remember that we belong to God, who is the master of this play called world. Therefore, we should feel that everything we do is for God’s happiness, and that He is watching us.

 

We cannot purify our karma without first purifying our ego, or the sense of “I.” To purify our karma, we must first cleanse its source and origin.

- (Rest in the next blog) 

From the book “The Grace of a Great Sage”

(Page No. 7-8) 

 

।। हरिः शरणम् !।।

Monday, 06 April 2026

(Vaisakha Krishna Chaturthi)

(Further from the previous blog)

CHAPTER 5: KNOW THE SOURCE OF KARMA

 

For the purification of any karma, it is absolutely necessary to know the source from which it originated. Upon reflection, it becomes clear that the perception of oneself as a ‘doer’ combined with the desire or determination to take action generates karma. Essentially, a person first develops the feeling of being a doer, and as a result of that sense, desires and intentions are formed, leading to the creation of karma. 

 

When people engage in positive actions, they first cultivate goodness within themselves. When people engage in negative actions, they first compromise their own character. For instance, they adopt the traits of a thief when they steal, become materialistic in pursuit of worldly pleasures, or take on a servile role in order to serve others. This establishes the necessity of purifying the ego or the sense of “I”, in order to purify one’s actions. 

 

Without purifying this root cause, actions cannot truly be transformed in a meaningful and lasting manner. Then, seekers should first purify and stabilize their unflinching belief that they belong to God. Once the seeker is firmly established in this belief, then only genuine desires will naturally arise that are cherished by God and essential for pleasing Him. As a result, the purification of intentions (bhava), resolve (sankalpa), and actions (karma) can occur effortlessly.

- (Rest in the next blog) 

From the book “The Grace of a Great Sage”

(Page No. 7)