The best path for the Sadhaka is to transcend all dualities and recognise the Oneness of the Atma behind the diversities of Nature. Mistaking the One to be many is the basic error that has lead man into pain and misery. He sees multiplicity, he engages himself in manifold activities, he is pulled in many directions, he is distracted and distressed. Hence, meditate on the one basic Truth. Meditate on the reality of your own existence, engage in self-inquiry. (SSS Vol.4, p. 215)
There are two paths along which this Sadhana may proceed: (1) No-pointedness, and (2) Many-pointedness. No-pointedness is the stage of sleep, it is also called Tamo guna. Many-pointedness is the result of Rajo guna, turning the vision of the opened eye on creation and its sights. Avoiding both of these, without falling into these two extremes, if the eye is neither closed as in sleep nor opened wide as in the fully-awakened stage, but half-opened and directed to the point of the nose, the Sattva guna will become one’s nature, and concentration of the mind will also be acquired easily. (DhyV, p. 380)
Hold on to the Command; that is the genuine path of the Bhakta. Never doubt or hesitate. (SSS Vol.7, p. 426)
In the spiritual path, the first step is ‘Selfless Service’. Through Selfless Service, man can realise the Divinity that is all this creation. (SSS Vol.7, p. 314)
When Ajnana goes, grief too goes. So attach yourself to Me and earn the light of True Knowledge and tread the path of no-grief. (GV, p. 128)
Those who follow the nine-fold path are of two kinds. The followers of (1) the hard path referred to as Bhakti, or the Practice of Markata-kishora, the offspring of the monkey, (2) the safe and easy path referred to as Prapatti, or the practice of Marjala-kishora or the kitten of the cat. (Prema Vahini, p. 54)
(photo courtesy: Desaraju Lakshmi)
In the Markata-kishora Marga the child has to rely on its own strength to protect itself, wherever the Mother might jump, it has to attach itself fast to the mother’s belly and should not release its hold, even if pulled apart. So, the Bhakta too has to stand the test at the hands of the Lord, and hold on to the Lord’s name at all times and under all conditions, tirelessly, without the slightest trace of dislike or disgust, bearing the ridicule and the criticism of the world and conquering the feelings of shame and defeat. An example of this type of Bhakti is that greatest among devotees, Prahlada. (Prema Vahini, p. 55)
The Prapatti Marga is like the way of the kitten, the Marjala-kishora. The ‘Sarvabhara Samarpita’ attitude. As the kitten simply continues mewing in one place, placing all its burdens on the mother cat, the devotee puts complete trust in the Lord, and places all his burden on the Lord, surrendering fully to His will. The mother cat holds the kitten in its mouth and removes it to more elevated places or transports it safely through even very narrow passages. So too the devotee places all his burden on the Lord and surrenders fully to His Will. Lakshmana is the example of this path. (Prema Vahini, p. 55)
In the Divine Path, there is no chance of failure; it is a path in which every milestone is a monument for victory, for, it is the Path of Love. (SSS Vol.8, p. 94)
There is a great deal of useless discussion and controversy about the paths to attain God; some demarcate three paths Bhakti, Karma and Jnana. But there need be no controversy over their relative efficacy. They are like the confluence of the three holy rivers at Prayag, the Ganga, the Yamuna, and the unseen underground Saraswati. Ganga is the Bhakti marga (the path of devotion) - surrender, control of selfish, sensual pursuits; Yamuna is the Karma marga (path of ritual and ceremonial worship, of dedicatory act) - engaging in activities, irrespective of any benefits there from, doing all duties as worship, eliminating all attachments, all sense of I-am-the doer; Saraswati is the Jnana marga (the Path of Knowledge, of acquiring true awareness of the Reality) - cognising that ideas of bondage are all delusion, that one is ever free, devoid of change, full of ananda. The child learns the steps and walks towards the ‘City of Freedom from fear and illusion’. (SSS Vol. 6, p. 78)
The Vedas show the path to the Realm of Eternal Bliss, where there is no Birth or Death. People learn details about China, Russia and America; they know about the volcanoes of the Pacific or the islands of the Arctic regions, but they do not know an iota about the features of their own inner realms. (SSS Vol.4, p. 9)
On the path of devotion it is not enough for you to love God but you must also engage in activities, which are pleasing to the Lord, so that you can evoke God’s love and feel His love for you. There are a number of Characteristics that a devotee should possess which will endear him to the Lord. Treat censure or praise, heat or cold, profit or loss, joy or sorrow, honour or dishonour, or any of the other pairs of opposites, with an equal mind. Do not get dejected when you are criticised or elated when you are praised. Do not be overjoyed by profit or come to grief when there is loss. Treat heat and cold with an equal attitude, they can both be a source of joy to you. (DBG, p. 11)
On the path of devotion it is absolute surrender which makes the Jiva expand and merge himself in God. It is when you relinquish your limited individuality and recognize the principle of divinity, which is inherent within you, and you develop the broadness of mind that will finally culminate in your mergence with the Lord. (DBG, p. 50)