Question: Maharaj Ji! Why are there so many sects on the spiritual path? Why do some people on account of sectarian differences, oppose each other?

Answer: There is no sect. Actually, Sadhana remains in different domains, sometimes it is in the domains of reason, sometimes it is in that of contemplation and sometimes it gets elevated to Yogic region, admissible on the path of God. Sadhana moves in different domains and at different levels. On account of class differences, different forms materialise and dematerialise. The devotee has to identify his own class and stage and accordingly, he should make every possible effort to move forward. In the eyes of a Mahapurush there is no importance of any particular class, colour or community. Only the deserving one is acceptable on the ground of their quality.

Nature may admit individual differences, disparities and diversities but for a great soul they are false, illusory and non- existent. The Supreme God, who is commonly called Brahma is immanent, invisible and unborn. Without his will no one can even breathe, even the leaves cannot move, each being is formless. We may call it Supreme God or Khuda. On account of the difference of language, He has been given different names. Those who are irrational and agnostics only they create complications of conventionalities. An English-knowing man, if he is thirsty, would say that he needs Water, a Persian would use the word for it Aab, Hindi-knowing man would say Pani and a Sanskrit- knowing fellow would call it Jal. All of them would get the same liquid substance. Now if we recall the same God in any language, we would perceive the same reality. The name is only the gate-pass. The real experience of the stage which leads to the path of God can be achieved only by undertaking Sadhana under the direct guidance of some enlightened soul. Only then, the real knowledge of Bhajan can be obtained.

Question: What Altruism? For the good of the humanity your message must reach every common man.

Answer: What I say is meant for only the deserving ones, never for all. Would anybody listen to me? I say what I see with my own eyes and you quote what you have read. Then how can we meet? Altruism never means generous donations of edibles and clothes to anyone. This is only a part of it. Since the soul, transcends nature, so it is called Beyond. So, whatever is beneficial to the soul, is Altruism.

Talking about Dharma, Goswami Ji had said, “Parhit Sarasi Dharma Nahi Bhai, Par Peeda Sam Nahi Adhmai” (7-40-1). Whatever is heard and seen in this animate world is all under his nature. Only the soul is away from all these.

There is no religion greater than to nurture and ensure benevolence of this soul and it is the greatest and the most degradable act to cause pain to this soul. Even Bhagwan Shri Krishna has told Arjun that, there is no greater enemy and even friend than our soul. One who has conquered his senses and exercised control over the mind, the soul, for him acts as a friend and gives blissful happiness. But, one, who has not been able to control the mind and senses, the soul, for such a person acts like an enemy and forces the soul towards degradation and inferior species. Shri Krishna says, "Arjuna, strive to develop your soul through your own efforts. Don't let it slide down to mortal degradation." In fact, that is caring for the others. The soul is beyond the scope of natural forces. It is under bindings.

There is no religion as good as freeing this soul from the worldly founds and set is free.

(Ramacaharit Manas, 7/40/1)

(No religious is equal to altruism, nothing is meaner than causing pain to anyone.)

Nothing is greater than the well-being of the soul. This is the supreme duty. It is the greatest sin to keep it degraded, in other words to let it decline in different births. The soul is immortal, eternal and omnipresent, we should re-establish ourselves in our real state by regathering this stainless soul.

Question: Maharaj Ji! If the soul is immortal and eternal, then why bother about its well-being?

Answer: The soul has no doubt been called immortal, eternal and undecaying in the ‘Geeta’, but the same ‘Geeta’ also ordains not to throw it in lower or meaner cycle of births, but to salvage it and see that it does not run down.

The truth that the soul is undecaying immortal, and eternal is realised by a Mahapurush and that is his own cognition. The ‘Geeta’ does not simply extol the soul and its nature; it practically leads to its perception. That is why it is mentioned that only the metaphysicians (Tattvadarshis) through their super sensual interiors have perceived it. When God, who is the ultimate reality, is realised, only then the knowledge of the soul with its concomitant attributes becomes cognizable. We talk a lot about the immortality of soul, but actually what is found is the world drowned in tears and sufferings.