Self-Realization becomes very easy for those who consider God To be the Supreme Reality and endeavour to attain Him.
‘Shri Yoga Vashishtha Maharamayana’ propounds that God is not far from us, there is no
distinction between Him and us and it is not difficult to realize Him either.
Indeed it is not difficult to realize God and yet it seems difficult, because we do not listen to or
contemplate on divine knowledge and hence we fail to develop love for Him. Just as one who is
illiterate and has not practised reading and writing thinks that it is difficult, so too one who has not
practised spiritual discipline thinks that it is difficult to attain God. However if he practises spiritual
contemplation, it is not difficult at all. During the formative years in school, learning the alphabets
appeared quite cumbersome, but today you can write them with ease; so is the case with respect to
God. Practice alone brings perfection and is the key to success!
‘My Beloved dwells in my heart. I can meet Him at will by just delving within.’
‘My brother slapped me” the memory causes pain. Find out who feels the pain. Pain is felt in the
mind. Be a witness to your mind and the pain will disappear. Your body is sick and is paining. Be a
witness to the aching body and you will laugh at it. Once this (my) body suffered from a malarial fever
and an adverse reaction of anti-malarial drugs. A severe pain left me groaning. I would ask my body,
‘Hey! What is this nonsense’ Why do you groan” ‘and laugh out at its condition. Then I would tell my
mind, ‘Keep groaning. I am watching you.’ ‘and it would stop groaning. Those who saw me were
extremely pained and would secretly shed tears, ‘What a painful state!’ But I did not feel that way. The
body suffered the pain and I watched it like a detached observer. Once this practice is developed, one
can see oneself as a separate entity from the body, even in deep slumber. Like we observe another
person, we can observe our own body. Sustained practice increases the subtlety of the intellect and
one can develop such witness attitude towards the world.
Similarly, we can become a witness to even pleasures and pains. If one practises being a detached
witness, it becomes easy. An actor in a play claims, ‘I am king Vikramaditya’ I will not allow this to
happen in my kingdom” but in his heart he knows what he is. In the very next scene he dons the garb
of a beggar and evokes a sense of profound sympathy among the audience. Only a while ago he was
acting the part of an emperor and now he is playing the role of a beggar. But he knows fully well that
he is only playing a role. Similarly, he who practises detachment from the body, transcends pleasures
The deceitful, dishonest and cunning people cannot succeed in this endeavour. The more
innocent and honest one becomes, the quicker progress he achieves on this path. Identifying oneself
with the body and trying to seek happiness in this illusory world, assuming it to be real, is at the root
of all cunning and deceitful acts. Howsoever dishonest one may be, if he starts believing in the truth
of his own Divine Self and comes to realize the futility of this world, his deceitfulness and vices will
disappear and he will soon attain greatness.
So long as one is ignorant about the glory and greatness of Self-realization, one suffers all types
of misery. Treachery, deceit and other vices exist only so long as people do not realize the importance
of Self-realization and appreciate that God alone is the Absolute Reality. Once one realizes the
importance of satsang and of Self-realisation, gradually one’s mind becomes pure; deceit and
treachery begin to wither away and all complaints disappear. Then one will admit to have committed
mistakes and will be ready to rectify them as well, rather than making excuses for the same. One, not
inclined towards Self-realization, tries to give excuses when a mistake is pointed out to him; thus
unwittingly he only strengthens his own faults, little realising that he is hurting nothing but his own
Those, who have become used to giving excuses and practising deceit and dishonesty, impede
their road to real progress in life. Those trying to cheat others are badly cheated by some greater
cheat. A fraud is bound to suffer the consequences of his evil deeds and dishonesty engages one in
evil pursuits with their root cause lying in the erroneous notion of taking the body and this world to
be real. When the world is taken for real and one remains engrossed in the thoughts of this world, having no love or devotion towards the Supreme Self, it becomes the root of all misery.
Self-realization becomes very easy for those who consider God to be the Supreme Reality and
endeavour to attain Him. Self-realization becomes easier still when the aspirant renders sincere and
selfless service only for the sake of attaining Divine love, Divine grace and Divine knowledge. Such an
aspirant realizes God very soon and is also delivered from all his troubles forever. He experiences
Self-love and an everlasting contentment in the unity of his True Self with the Bliss-personified
Know the Self
Bliss-personified God is your True origin. You are sustained by That and you will finally
merge into That itself. And if you do not take out time to establish yourself in That, then you are
but your own greatest enemy.
You have been provided with both time and energy to attain Eternal Self-Bliss. You have been
blessed with an intellect to realize the Divine Being. If you waste these divine gifts in the pursuit of
worldly comforts and pleasures, then even if you acquire a lot of wealth it will not bring an end to
your sorrows. Irrespective of how much a man is wealthy or powerful he can never be fully
relieved from miseries.
No doubt it is a sin to kill a horse, donkey, dog or man; but to deny your own divinity is a
graver sin. It is tantamount to committing suicide, and such a person is his own greatest enemy.
External enemies are simply dwarfed in comparison.
You have been bestowed with a human life, a good intellect; rather than employing them in
the right pursuit if you waste them for transient worldly pleasures, then you are bound to repent in
The human life is not meant for sense-enjoyments. It is meant to attain the bliss of samadhi,
to attain the majestic state of equanimity. In ancient times people would undertake pilgrimages,
experiencing happiness and sorrow, praise and insults and various other difficulties en route with
a view to having the realization, T he body is born and will die, I am its witness.
O ne who has conquered his mind, senses and body, is his own friend while one who fails to
conquer his mind, senses and body is his own enemy. (Srimad
Bhagwad Gita: 6.6)
Therefore, one should nurture elevating thoughts of realizing the Supreme Self; for salvation
is unattainable without first acquiring Knowledge of the True Self. One should make a firm resolve
to attain the Knowledge of the True Self alone in order to repose in the Supreme Being, the
Eternal, the Immutable and the One that is always free from sorrow.
O happiness -love -and bliss-personified soul! Why are you toiling for happiness, love and
bliss; being kicked, wearied and tormented in the process? Wait stop here and now. Learn the
art of experiencing your True Self from an Enlightened Saint so that you can realize, how sweet,
how loveable, how blissful and truly great you are!
The Ten Guidelines for God-realization
One, who seeks to realize God, should assimilate these five rules in his day to day life.
1. One should cleanse one’s mind of the filth of bias and try to remain impartial. If one has to judge, one should be a little liberal towards others while being just towards one’s kin. This will safeguard the purity of one’s heart. Favouring one’s own kin makes the task of God-realization more difficult. In order to maintain peace and harmony in the family, one should avoid partiality and be fair towards all. This is the way to properly manage the affairs of the day to day life. Such impartial and affectionate conduct helps one attain success both in the material as well as in the spiritual world.
2. Keep your heart pure and innocent like that of a child. The truth is innate; falsehood is artificial and requires so many devious means to conceal it, and still it finally comes out in the open. Therefore, try to keep your heart like that of an innocent child. Don’t be too clever. Avoid artificiality. When guests arrive, offer them with affection even if it is only a glass of water. They will appreciate your straightforwardness. If you try to impress them with pomp and ostentation, your honesty and spontaneity will thereby be suppressed. You should neither try to impress anyone nor should you be unduly impressed by others. Deal with others knowing that both you and him are but manifestations of God. Your conduct then will become innocent like that of a child.
3. One should not entertain feelings of superiority or inferiority towards others on the basis of Varna, Ashram, caste or creed.
4. One should not waste one’s time and energy in futile disputes. Speak as little as possible in words full of pith and substance and keep away from controversial debates.
5. Steer clear of all activities, thoughts, detractors, friends and company, which hinder you from devotion to the Lord and from attaining divine enjoyment, divine bliss, divine capabilities and repose in the true Self.
If one observes these five rules of conduct in life, one can make good progress on the path to God-realization. So, these are the rules of worldly conduct. Then, there are 5 rules of spiritual conduct also, which an aspirant ought to observe for God-realization. These rules are:
1) Be compassionate towards all beings. In your heart of hearts, you should have a feeling of compassion for all, including a criminal. When the magistrate pronounces a punishment but with the well-being of the criminal in his mind, he not only attains the merits of carrying out his duty in right earnest but also gets his heart sanctified by the feelings of compassion and kindness towards the criminal.
2) Do not find faults with Saints, nor should you ever lend an ear to their detractors.
3) Maintain piety of your body as well as mind. Keep your body clean through bathing, etc. and purify the mind through japa and pranayama.
4) Don’t overstrain yourself, nor should you be slothful.
5) Don’t hanker after the transient and trifling sense objects. Even your spiritual and devotional practices should always be free from desires. Don’t pray to the Lord for fulfilment of your temporal desires; rather devote yourself to the Lord for the very sake of His love alone.
One who sincerely and diligently observes these rules of worldly and spiritual conduct, has his heart purified and a pure heart realises the Supreme Self readily.