Swami Shriyukteshwarji emphasized the observance of the five following points to his monastic disciples in order that they should become successful monks:

1. To accept the ascetic life as a service to God.

2. To do all work without deviating from the center of self-knowledge or do all work centered in self-knowledge.

3. To do service only for the purification of oneself.

4. To be established in existence, awareness and bliss is of utmost importance and all other work becomes secondary.

5. To pay attention to tapas [austerities], svadhyaya [self-study], and ishwara pranidhana [surrender to God] in every step of life.

The life of householders should be like that of a river serving others.

Every year the householder should leave his house at least once and remain in seclusion for intense spiritual practice, either alone or under the direct guidance of a master.

All work that man is capable of doing in this world, is still inferior to Kriya properly performed in unshaken knowledge and devotion.

All judgment is determined by rajasic attributes.

Men of wisdom are neither deluded nor haunted by the spectre of birth and death. One should, without being inordinately confused by the words of wise men, follow strictly their methods of Kriya.

The endless, eternal supreme Self lives equally in all, and never perishes with the body. The ignorant and unrealized allude to it as death.

When one is completely rid of passion, anger and lust, the root of all desires, mind is controlled by the practice of Kriya; it manifests itself in the divine majesties and ascends to heavenly peace and tranquility.

Those who shun all longings, lust and cravings, become devoid of any attachment, passion, ego or personal indications and are therefore able to arrive at the stage of ultimate peace.

If the mind is made calm and quiet by the Kriya obtained from a satguru, the sun, the moon, the planets and stars can be experienced within the body. This stage cannot be ascended by sheer acquisition of indirect knowledge or induction, it is only possible by direct realization. Only by completely surrendering oneself at the feet of a satguru, can one scale the heights to this kind of wisdom.

Dhyana (meditation), jñana (knowledge), tyaga (renunciation), and shanti (peace) are, respectively, like four stages of sadhana (spiritual practice).

The citta (mind) being pacified and controlled by meditation, it needs to be retained and anchored in divine enthrallment by nothing other than wisdom.

Attainment of wisdom gives rise to the death of all desires. In this way, if one is established in meditation, wisdom and renunciation, citta becomes introverted in the sushumna [subtle nerve of peace], demonstrating always a peaceful disposition. The sushumna is none other than a haven of peace. When is turned calm and still, the eternal all-pervading chaitanya (consciousness) manifests itself.

If one purifies the mind with undeviated devotion and love, one will perceive the all-pervading infinite chaitanya as an all-glowing sun within oneself. When one enters into such a state, one is able to see a luminous halo emanating from the soul center three inches deep from the middle of the eyebrows, right at the opening mouth of sushumna. This luminosity spreads to all centers in the sushumna and runs through the nervous system to encompass all body parts, illuminating the body with its glittering brilliance.

Imagination is the very negation of wisdom and it becomes the source of all suffering. Through imagination one is deluded into conceiving transient as eternal, suffering as happiness and matter as soul.

Chaitanya (chidabhas) is the manifestation of the creator of the universe and thus becomes the inner light of a being. Without this guiding light from within the being does not perceive or see anything. It is the consciousness of your inner Self that gives you the power of seeing. The seen and the seer are intrinsic parts of your indwelling soul.

If one performs one's duty perfectly one derives happiness. The mind has a deep inclination for bliss and joy, and an entrenched aversion to misery and suffering which are the consequences of unrighteous deeds.

The performance of duties with unflinching attachment is one of the fundamental reasons that cause worldly bondage. Even some intelligent people often hesitate to untie themselves from the fetters of this kind of attachment and remain imprisoned within their bodies. All roads to ultimate liberation are closed, whether one's work is righteous or unrighteous, unless one's sense of body, mind, intellect and ego completely withers away and dies in the infinite essence.

First of all understand the nature of man. Then, try to unearth the purpose for which he descended on earth. Without a deep awareness of the nature of the universe, any attempt at understanding the causes and purpose of the universe will be fruitless. If one follows the path of truth, one can easily understand the hidden meaning of the Gita, the Bible or any other holy scripture.

We can find the whole universe reflected in the human body. The more the sadhakas advance in their ultimate voyage to God-realization, the more they realize the veracity and profundity of tattvas (cosmic principles) of the universe indwelling in their own bodies through the science of yoga.

Like removing one nail with the help of another nail, the evil propensities can be weeded out by good samskaras (latent tendencies). In every place, once a week, there should be a spiritual congregation or satsanga.

Every day do regular svadhyaya (self-study) coupled with meditation and the study of spiritual books and scriptures.

For the propagation and proliferation of one's ideal and sadhana, you should form small spiritual groups.

Every day practice meditation, recite spiritual songs, discuss these among yourselves and render service to each other.

To lead an ascetic life is not child's play. To become a saint is not a religious spectacle or the exhibition of miracles, it is only for God-realization.

In creation everything is governed by a rule. In the external world scientists have discovered rules governing nature. But underneath, hidden very deeply and subtly inside are the rules and canons of the entire universe, the manifested representation of Brahman. By doing yoga and meditation you are able to realize this.

Wisdom is not a mere exhibition of one's dexterity in giving a lecture. The average scholar studies philosophy superficially and searches only the outward meaning. In this light university degrees and honors seem inferior and are almost trivial. True darshan (philosophy) means self-realization.

If man does not remain absorbed in God, his downfall is imminent.

If man becomes judicious, reasonable and attentive about everyday ordinary things, he can go on to achieve higher things.

Control of senses by Karma Yoga or Kriya Yoga is preferable to indifference towards the senses.

According to Kriya Yoga, one will surely reach the ultimate goal, if one keeps one’s inspiration fixed in the ideal and one's attention completely absorbed in the soul.

Meticulously, the righteous and guru-blessed sadhakas (spiritual aspirants), while discussing philosophy, understand the hidden meaning of the Gita and other Holy Scriptures. Then also by practicing the eternal happiness-promoting asanas (postures) and pranayama (breath-control), the fickleness and doubts of the body and the mind will tend to disappear.

If, through practice, one always trains the mind to stay absorbed in the sushumna, then through this royal path, the divine energy flows, as a result life becomes calm and quiet. Latest news How to contribute.