On hearing the term 


many times a commoner feels that he is too common a man to understand Spirituality and hence out of fear, he stays away from it. It is for this reason that Sadguru Shree Aniruddha Bapu through his discourses, writings, actions, etc. is working to remove the fear of spirituality from the minds of the common people, to clear the misconception about bhakti, to strengthen the faith that everyone can attain the ‘ultimate closeness’, the closeness to God by staying in His ‘Devotion Sentience’ (Bhaktibhav Chaitanya) and to provide guidance about bhakti in very lucid, simple words.

In his work, the ‘Shreemad Purushartha (Volume One) Satyapravesh’, Bapu says –

“An excessive and unreasonable inclination towards cessation of worldly engagements (Nivruṭṭivāḍa - निवृत्तीवाद), as also leaning towards a way of life that is primarily and essentially motivated by material, self-seeking activity (Pravruṭṭivāḍa - प्रवृत्तीवाद), both classify as extremist thought and are largely responsible for the imbalance in individual human life as well as that in human society.

The path that, with the help of Bhakṭi (भक्ती), teaches the Nishkāma Karmayoga1 is the only path that acquires divine wealth and treasure for the ‘Mānava Ḍharma2’ (human Ḍharma)2

1. Nishkāma Karmayoga (निष्काम कर्मयोग) - A way of life where Nishkāma Karmas (Karma that is selfless and not attached to the specific and expected outcome of Karma) are the predominant principle. Further explained in detail in Charaṇ 77

2. Mānava Ḍharma (मानव धर्म) - Expected conduct in conformity with right human values.

Spirituality in life

While talking about Spirituality in life, Sadguru Aniruddha in the ‘ShreemadPurushartha (Volume One) Satyapravesh, writes –

Sadguru Shree Aniruddha Bapu, spirituality, what is spirituality, अध्यात्म

“To live in the belief that every act of ours is dedicated

to the Parameshwar and that the Parameshwar is aware of everything we do,

at that very instant, is living life the spiritual way,

and it is this path that grants true peace, contentment and bliss.

Sadguru Shree Aniruddha while explaining further about ‘Spirituality’, articulates –

sadguru aniruddha bapu |aniruddha bapu |

"To live a virtuous worldly life and while doing so, emptying the subconscious mind gradually for the Parameshwari mana* to enter in it, is spirituality whereas, to discharge virtuously, all necessary bodily deeds with spirituality as the ultimate objective, is living a worldly life.

Truth, Love and Perfect Happiness is the only trio of rules of Spirituality whereas Bhakṭi*, Sevā and purification of values are the only means of spirituality.

The first successful step toward spiritual life is

living the Brahmacharyāshrama* (ब्रह्मचर्याश्रम), the Grihasṭhāshrama* (गृहस्थाश्रम) and the Vānaprasṭhashrama (वानप्रस्थाश्रम)* stages of worldly life with utmost virtue or, in other words, by pursuing the Purushārṭha* of Arṭha* and Kāma* as per the prescriptions of Ḍharma."

Sadguru Aniruddha believes that it is essential to maintain spiritual and worldly awareness, both at the same time. To explain this, he sets down –

“Spirituality that cannot be put into practice, i.e. spirituality detached from facts and reality, is meaningless. Similarly, worldly affairs that lose sight of spirituality, that makes one forget the Parameshwar, such worldly affairs are not only pointless but also a source of misery.

In his very first editorial for the ‘Dainik Pratyaksha’, Dr. Aniruddha D. Joshi states –

sadguru aniruddha bapu |aniruddha bapu |“In order that life progress on all fronts what everyone requires is to understand well the meaning of the following great saying and to imbibe and practice it as a norm: ‘Uddharet Atmana Atmanam’,which in simple words means, ‘I alone can bring about my upliftment and progress on all fronts’. Irrespective of whether I walk the path of progress as an ordinary family person or I walk the path to liberation where the ‘I’, i.e. my identity as separate from the Almighty dissolves completely and becomes one with Him. It is I and I alone who must do the effort.

However, on this journey, we need to be very clearly acquainted with what ‘Truth’ and ‘Love’ mean. So we very obviously conclude that that which gives rise to or safeguards purity and sanctity is alone the Truth.

Moreover, the journey of life void of ‘love’ leaves the truth crippled. Love here means ‘selfless, unconditional love – pure and sheer love – love not loaded with any motive whatsoever’. This kind of love is the greatest strength in the world. Pitched against the strength of love, any destructive, devastating and vicious power always has to beat a retreat. Our worldly life, our family life is the simplest and yet the greatest workshop that teaches this kind of love.

If dropping all crutches, real self-reliance is what we wish to achieve, holding on tight to the principles of Truth and Love we must imbibe in ourselves, the unshakable faith that the Almighty and the Almighty alone is my one and the only genuine and true support.

All rituals, all rites that do not arise from Truth and Purity as also all dramatics that are a pretense of bhakti are fragile go-carts. These only serve to make us increasingly insufficient and crippled whereas bhakti on the path of truth and love is what fetches us total self-reliance and so success as well.”

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