Attaining God

Man desirous of attaining God, with a true heart, may belong to any caste, creed, stage of life, sect or condition, or be a great sinner or of bad character, he is entitled fully to attain God.

An aspirant should have no expectations from the world, which is not everlasting and he should be never without hope in God, because He is never non-existent.

To be contented with regard to God, and to be dissatisfied with the world, is most harmful.

Just as a fish without water is upset, similarly, if we were to get uneasy without God, then there would be no delay in attaining God.

On attaining God, there is nothing more to do or to know, and nothing more to get. In that lies the success of human life and its fulfilment.

An aspirant must realise, that God exists everywhere. Therefore He is also here; God exists at all times, therefore is present now. He exists in all and as such, exists in the self; belongs to all and He therefore is mine also.

In attaining God, restlessness brings quicker results than any other thought out spiritual practice.

Not having a keen longing in one's self, causes delay in the attainment of God.

In a game, if a boy is spotted by another he has to present himself and not to remain hidden any more. So as God is hidden everywhere, if an aspirant perceives him everywhere, then God would not be hidden, but would reveal Himself.

By turning away from all other sides, an aspirant attains his beloved God, within himself.

Attainment of God is easy, not through action, but by longing.

For attaining Him if God has bestowed a human form on man, He has also granted Him full competence and other means alongwith, so much so, that man could in his life attain God many times.

Because of deficiency in earnest longing, delay occurs in God's attainment, but not because of inadequacy of effort.

God's relations are marked by equality with each caste, stage of life, sect, order, so wherever one is situated, he can attain God.

Having taken refuge in unreality and through unreality to desire achieve reality, is a great mistake.

For the purpose one receives the human body, if it is difficult to achieve that objective, but what is easy?

What should be done to see God? One could chant His name and beg of God that "I do not forget Him." By that our love for God would increase and then God would appear.

So long as there remains the wish to 'do' or to 'gain' anything, till then, one does not perceive the eternal God.

God's attainment results only after fervent desire. For not having such a desire, the main reason is, the wish for enjoyment of worldly pleasure.

In the Satyayuga etc., whatever Godly attainment was achieved by the great saints, the same is available today to all, in the Kaliyuga also.

The satisfaction of pleasure is not forever, nor for all, but the attainment of God is open to all, and for all times.

In the attainment of God, there is primacy of feelings and not of action.

God is not attained by obstinacy, but by true devotion.

In the attainment of God, man importantly needs spiritual feelings and good conduct, but not high caste or creed.

There is primacy of discrimination, feelings and renunciation (of attachment) in attaining God, but not so much of action.

Where there is a beginning and an end for each act, so how could its fruit be without end. So God is not action-oriented.

Keen desire for attaining God, creates the burning fire of separation, which destroys the sins of unlimited births and enables attainment of God.

The absence of keen desire for God-attainment, primarily results from worldly pleasures, hopes and enjoyment.

Ordinarily, if anything could be equally secured by all, that is God. Excepting God, nothing could normally be acquired by everyone.

We cannot achieve anything except God and, whatever else is acquired, would go away in nothingness.

God can only be realized when the following five are not favourable "enjoyment of sense-objects, sleep, laughter, love of the world, and much talk."

An aspirant takes longer to achieve God, for the reason that he tolerates the separation from God. If this segragation were to have no support, then there is no delay in the achievement of God.

So long as there is desire for untruth, its refuge and trust, till then truth is not perceived.

Attachment for God is truly not difficult, but due to lack of ardent desire it becomes so.

God does not insist on action, but demands feelings-'Bhāvagrāhī Janardanah'. By Godly feelings (single minded devotion) God grants His view (Darśana) but not by action.

By cutting of links with ephemeral things, the permanent essence, is automatically intuited by the self.

Man has a right to attain God and under every circumstance he can achieve Godhood.

It does not take long to attain God-only time in giving up the desire for sensual pleasures.

If there be exclusive longing for God, then God would reveal Himself or if, there are no other desires, He would still reveal Himself, but there should be no incompleteness in this.

Know the 'Sat' or you might not; what you know as Asat, shun it, then you would attain the Sat.

To achieving God, man is as much free, as in no other work.

Not many means are required for attaining God, but inner devotion is essential.

God does not meet a Brahmaņa, Kşatriya, Vaiśya, Śūdra, celibate, householder, recluse or a Samnyāsī, but he meets a devotee.

In acquiring wealth, action is dominant, but for achieving God, longing is important.

The attainment of God, is not a fruit of action, but is one of grace, however the desire rests with oneself.

The world is incomplete and we acquire it as incomplete. God is complete and meets as complete.

One who has not attained God, he has done nothing, done nothing and done nothing.

In attaining God, the greatest hindrance is of desire for enjoyment and accumulation of things. By sharing the joy of others, the desire for pleasure is wiped out and by sharing the unhappiness of others, the craving for accumulation is lost.

The world is ever-changing and to trust such a world and accept it as real, is the main impediment to God-realisation.

The attraction for pleasure born of contact is the prime obstacle to the perception of an ever-attained God.

In seeking God, things do not overshadow, but the importance of things has created a screen.

Acting in selfish interest and accepting one's close link with the inert (like body etc.,) the achievement of God though all pervading, is obstructed.

God is all pervasive in space and times etc. In accepting the world as real, man realises the distance between himself and God.

No circumstances are factors for the attainment of God, and no circumstances are obstructive in realising Him, as God is beyond all circumstances.

God is not far off, only the pull of desire is weak.

The world exists, exists now and is ours-so by accepting that God is, exists now and is ours-this perception is not possible.

An aspirant admits that "God exists," but that the "world does not exist", this he does not acknowledge. It is because of this, obstacles arise in attaining God.

By accepting the insistence of one path and opposing other paths, there arise great obstructions in fulfilment of our goal.

If we attach importance in our heart to anything except God, then the same, impedes in God-realisation.

Faith in God, is even greater than God, though God exists always at all places, we do not see Him, but by faith we meet Him.

God is consciousness, only our gaze is not there.

"If we do something then we will achieve God," this attitude would strengthen our bodily ego. What we gain by action, would be impermanent.

In renouncing the world, 'discrimination' helps; what assists in God's realisation, is faith.

In reality, God is ever-existent, the Guru also is, so is the knowledge of the Self, in addition are competence and capability in oneself. It is because of attachment to ephemeral pleasure, there is obstruction to the revelation of God.

The body can deal with worldly affairs, and render service, but it cannot attain God. After detachment from the body, God-realisation can be achieved through the self and to the self.