SACRIFICE  |   SADGURU  |   SADHANA  |   SADHANA CHATUSHTAYA  |   SAHAJ MARG  |   SAHAJ SAMADHI  |   SAINT  |   SAINTLINESS  |   SALIK  |   SALVATION  |   SAMADHI  |   SAMADHI - FORMS  |   Sahaj Samadhi  |   SAMAVASTHA  |   SAMYAMA (METHOD OF CONTROL)  |   SAMATULYATA  |   SANDHYA  |   SANG-E-BENAMAK  |   SANKIRTAN-LOGIC  |   SANKIRTANISTS  |   SANSKARAS  |   SATI  |   SATPAD  |   SATSANGH  |   SAYUJYATA  |   SCYTHE OF TIME  |   SECRETS  |   SEED  |   SEEKER  |   SELF  |   SELF-DISSOLUTION  |   SELF EFFORT  |     |   SELF SURRENDER  |   SELFISHNESS  |   SENSELESSNESS  |   SENSITIVITY  |   SERF  |   SERIOUSNESS  |   SERVANT  |   SERVICE  |   SERVICE OF THE MASTER  |   SHABDA  |   SHAB-E-QADR  |   SHAM  |   SHASTRAS  |   SHAT-SAMPATTI  |   SHATTER (-ED PARTICLES)  |   SHELTER  |   SHRI RAM CHANDRAJI OF FATEHGARH  |   SILENCE  |   SIMPLICITY  |   SINCERITY  |   SINNER  |   SOCRATES  |   SOLIDITY  |   SOLUTION  |   SOUL  |   SOUL DANCE  |   SOUND  |   SOURCE  |   SPACE AND TIME  |   SPARTAN  |   SPECIAL PERSONALITY  |   SPECIAL WILL  |   SPIDERS WEB  |   SPIRIT  |   SPIRITUALITY  |   SPIRITUAL JOURNEY  |   SPIRITUAL REGENERATION  |   SPIRITUAL RENAISANCE  |   SPIRITUAL SUICIDE  |   SPIRITUAL TRAINING  |   SPIRITUAL WORK  |   SRI RAMA  |   SRI RAMACHANDRA CONSCIOUSNESS  |   STATES OF CONSCIOUSNESS  |   STATELESSNESS  |   STAGES OF MEDITATION  |   STAGES OF PROGRESS  |   STEADFASTNESS  |   STRUCTURE OF THE WORLD  |   SUBMISSION  |   SUBMISSION TO THE DIVINE WILL  |   SUCCESS  |   SUDARSHAN CHAKRA  |   SUFFERINGS AND MISERIES  |   SUGGESTION  |   SUICIDE  |   SUKSHMA SHARIR  |   SUMMARISATION OF SENSES  |   SUPER CONSCIOUSNESS - INFERIOR TYPE  |   SUPER CONSCIOUSNESS - SUPERIOR TYPE (D1)  |   SUPER CONSCIOUSNESS - SUPER FINE STATE (D2)  |   SUPER CONSCIOUSNESS - SUPER FINEST STATE (D3)  |   SUPER MIND  |   SUPERFICIAL KNOWLEDGE  |   SUPERFLUOUS ITEM  |   SUPER-HUMAN BEING  |   SUPERSTITION  |   SUPER-SUPRAMENTAL  |   SUPPLICATION  |   SUPPORT  |   SURAT  |   SURRENDER  |   SWIMMING  |  


SACRIFICE

The real sacrifice is not to leave the job or office, and retire to the forest, but to lose your own self. That is what is needed in a true seeker.(SS-330)
Even a little sacrifice today may count much in bringing forth the greatest results. The divine current is already aflow. May all be up with at least as much of sacrifice as might enable them to get upto the shore of the Infinite Ocean where they might be able to breathe in the cool refreshing air of the Divine.(SS-119)

SADGURU

A person can rightly be taken as the knower of Divine knowledge in the true sense when he has mastered the conditions prevailing at each point of his being. He who transcends them is capable of being a Guru or Teacher and he who transcends beyond where one might rarely be able to reach, deserves to be called a Sadguru. Further beyond there remains nothing which is not within his comprehensive knowledge. (PG-Preface)

SADHANA

Since proper regulation of mind is essential for the attainment of inner peace, it is necessary from the very first step to look to the proper moulding of the tendencies of mind which usually remain disturbed by the effect of sense-craving in man. This, in fact, must be the basic object of every sadhana undertaken for the purpose. No sadhana is of any avail unless it guarantees moderation in the mental tendencies of the sadhaka. The mind, which in its primordial state was pure and regulated, has now been spoilt and polluted by the over-all influence of the senses. It is now to be corrected and set right, and for this the responsibility lies solely upon the individual himself. Almost all sadhanas have basically the same purpose which remains neglected. (SS-186)
Sadhana has two aspects - one, the abhyas and the other the Master's help. Abhyas is meant only for creating inner conditions which will be helpful to the abhyasi in attracting the flow of the Divine grace, and this involves one's self effort. But self effort alone is not sufficient. It must be supplemented by the Master's support. This I the only effective means for bringing about the desired results. (SS-189)
A close study of the subject will show that really Viveka and Vairagya are not the means (sadhana) but only the result of some means (sadhana). Viveka or vairagya is a state of mind developed at different stages by constant practice of certain yogic Sadhanas i.e., remembrance, devotion or love etc.(DR-106)
Now Vairagya, the second Sadhana of the Vedantists is likewise the result of Viveka. They are thus the stages of elementary attainment in Yoga and not the Sadhanas or means of attainment of the stages. In Sahaj Marg system of yoga, viveka and vairagya are not treated as Sadhanas but are left aside to be developed automatically by an aspirant during his progress. It starts from what is known as the third sadhan of the vedantists which consists of six forms of spiritual attainments known as Shat sampatti. (DR-106)
As a matter of fact, I have become quite ill fitted for elementary training. People of the primary standard who come to me for spiritual training get from me some of my own state or at least something similar to that. And that is exactly what they do not like at all, for that would not be suited to their taste. They would like to have something exciting, pleasing, joyful, which may not be there according to their sense of understanding. A vulture will relish a rotten flesh more than the sumptuous dish of a man's meal. If I transmit to them from a level considerably lower to mine I begin to feel heavy panting because I am not accustomed to that condition. I may, however, come down to a certain limit if it is the need but that too only for a minute or two. (SS-400, 401)
If we go on pursuing our practice of Sadhana without having the final aim in view, our position will be that of a traveller who travels on without any idea of a destination. The spiritual path can be discovered only when one keeps the destination ever in view. (SDG-69)
Disinterestedness in sadhana is due to the lack of love and devotion. But the problem is how to induce them to love God when there is a lot for them in the world to love and admire. They may perhaps come through inducement, but then only to give it up after a time. Here there is no charm, no pleasure, no enjoyment to capture their hearts, and to keep them bound within the fold. The only alternative for me would however be to take overall their responsibility upon myself, and to free them from all bindings, but that may be too much for me. If I take in some of my advanced associates for my help, they too shall thus be overburdened like myself. It is therefore necessary for every one to look to his own part of duty and to stick to it with sincerity. (SS-82)

SADHANA CHATUSHTAYA

The four elementary means (Sadhana Chatushtaya) adopted for the purpose are almost the same everywhere. (DR-103)
The first of these Sadhanas is Viveka (discrimination). (DR-103)
Vairagya (renunciation) which is known as the second of the four Sadhans.(DR-104)
Third Sadhana of the Vendantists which consists of six forms of spiritual attainments known as Shat-Sampatti. (DR-106)
Last of the four Sadhanas known as Mumukshu. (DR-110)

SAHAJ MARG

Under Sahaj Marg system of spiritual training, the teacher at the very outset weakens the downward tendency of the Abhyasis mind by the effect of his own power, so that it may get automatically diverted towards the Divine. This state of mind relates to the higher plane of consciousness whereas the former one relates to the lower. This basic principle of spiritual training under the system may offer a chance to philosophers to ponder over.(IB-14)
In this way all that which previously required persistent labour and hardships, can now be achieved very easily in a much shorter time with little labour. But it is all-practical and cannot in any way be put in words. Only practical experience can reveal its merits. (SS-51,52)
Under the system of Sahaj Marg it is (inner cleaning is) accomplished by easy mental practices, aided by the power transmitted by the teacher. This simplified course of spiritual training has rendered the highest spiritual flight possible for every one whether man, woman, young or old, Grahastha or Virakta (recluse). (DR-,70,71) Sahaj Marg runs closely along the lines of Raj-Yoga; but with certain amendments and modifications to purge out superfluity from that system(SS-186). The modern system of Sahaj Marg makes a diversion from the set old path in respect that it does not take up the different steps of Ashtang Yoga one by one separately. Under this system Asana, Pranayama, Dharana, Dhyana and Samadhi are all taken up simultaneously during the course of meditation.(DR-111) We start from Dhyan fixing our mind on one point in order to practice meditation. The previous steps are not taken up separately but they automatically come into practice as we proceed on with meditation. Thus much of our time and labour is saved by this means.(WU-46)
Under this system there is absolutely no room for anything except true worship of God, the one Absolute. It is not at all possible to proceed with it with Gods and Goddesses besides. If there be any one who finds himself too weak to give it up, I can not compel him to do so, but in that case cannot be held responsible for his progress. If they are not prepared to give up what is not needed why should they at all go to others to seek for other means. Their very hankering after other means and methods, goes to show that they have no firm faith in what they follow, that at the bottom of the heart they realise some error or deficiency. The only course open to them is to pray earnestly for sometime for His Grace to guide them on to the right path.(SS-58)
Besides 'Sahaj Marg' there is no other sadhana or worship which can bring forth such top level results in such a short time as in a part of Man's life. That is what Sahaj Marg stands for.(ERY-78) The training under Sahaj Marg starts from Karan Sharir (causal body) where the impressions are in seedling form.(SS-112) The Sahaj Marg system of training is of a very high standard .It hits at the very root and proceeds from the Centre to the circumference. It is a centrifugal process and produces deep rooted and lasting effect. Under the Sahaj Marg system, you will find the intelligence of the abhyasi growing wonderfully till lit is transformed into Divine intelligence. One can feel the gradual transformation in his being if he is sufficiently sensitive.(SS-46,47)
The system now followed in the Mission presents an easy and natural path for the attainment of the Ultimate. The greatest impediment in the path is the unregulated action of the senses which have gone out of control. For this, the method of suppression or strangulation hitherto advised under older systems are not of much avail. Really it is not suppression or strangulation that solves our difficulties but the proper regulation of their actions. The Sahaj Marg does not advise those cruder methods which are hardly practicable in the routine life of man. Under the Sahaj Marg system of spiritual training the action of senses is regulated in a natural way so as to bring them to their original state, i.e. just as it was when we assumed the human form for the first time. Not only this but the lower vritties which are working independently are subjected to the control of higher centres of superconsciousness. Hence their perverse action is stopped and the higher centres, in their turn, come under the charge of the divine centres and in this way the whole system begins to get divinised. (SDG-8,9)
Seekers of truth may come to experience by practice and derive the greatest benefit from the grace of my Master, who has turned a new leaf in the tradition of Indian philosophy. May the benign Super-vision of the Master Supreme guide all to the Realization of the Ultimate goal and fulfilment of human purpose.(WU-8)
Some of the important features of our system known as Sahaj Marg, or the Natural Path of Realisation. The system runs along simplest and most natural lines which are easily adjustable to the ordinary routine of a worldly life. It admits none of the methods of rigid austerity, penance, or physical mortification undertaken with a view to effect the strangulation of the mind and the Indriyas. The ideology of Sahaj Marg is so plain that often for this very reason it is not so well understood by people who are under the impression that Realisation is the most difficult job which requires persistent labour for lives and ages. It may however be difficult to those who proceed on, loaded with their own confused conceptions of Reality, and adopt complicated means for their achievement. As a matter of fact Reality, which one aspires for, is so simple that its very simplicity has become a veil to it. A simple thing can be achieved by simple means alone. Therefore, for the realisation of the simple, it is only the simplest means that can ensure success. (SDG- 73)
Almost all systems of Sadhana have two aspects - one self-practice or abhyas and the other the Master's help and support. In order to develop the required condition, selfeffort (abhyas) alone is not all or even enough. It must be supplemented by Divine Grace which is the one essential for the purpose. (SDG- 16)
But the Sahaj Marg, provides a system in which, while living a normal worldly life in the way that all our actions may become penances themselves, we try to achieve our highest Goal - The Ultimate. (SDG-58)
God is the subtlest being. Somehow if we become subtle as He is, it means union. In the Sahaj Marg system we try to grow subtle from the very beginning, and the teacher also tries for that. (SDG- 119)
In this system our whole attention is directed towards subtleness, and hence we discard according to Yoga those things which add grossness to the system. Thus the thing goes on and the time comes when grossness bids farewell and subtleness also loses its charm. What comes after it, is nothing short of what we want and which we are seeking. I earnestly pray that all of you may attain that conditionless condition. (SDG- 119, 120)
In our SAHAJ MARG system a teacher takes out the hurdles in the progress of the seeker and side by side imparts the divine effulgence in him, which if abhyasi does it himself takes hundreds of years and often fails to clean his system. We start with the meditation upon heart, taking the object of meditation as subtle as possible. Sri Ramanujachari has forbidden meditation on concrete object on the basis of ancient authority. (SDG- 123)
The main feature of the system is that we get plenty of help from the Master. Simple meditation is prescribed, which helps all along in the spiritual pursuit. Do not believe anything unless you have tested it. Sahaj Marg is an open chapter for the seekers to have their own experience to believe it. (SDG- 125)
In Sahaj Marg system very higher things, sometimes, come even in the lower stages. That means Nature is fomenting one with fire of devotion. (SDG- 127)
The beauty of the training of my Master is that spiritual life runs parallel to the life in the world, with ever increasing efficiency. Once you have decided to attach yourself with a system, where regulation of mind is the responsibility of the Master, please give a fair trial, and have your own experience after sometime. There cannot be any breakdown in spirituality, if faith and desire for the Ultimate is there. Physical or mental troubles do not tell upon spirituality. My Master unequivocally declares: 'Spirituality is my responsibility, as practice is your responsibility'. (SDG- 135)
The world will be astonished if it views the system with heart's eye. Realisation has become a very easy job now. The old idea that it is very difficult is now cleared and thrashed out. The main basic of training is transmission - pranahuti - which make the task easy. It has been introduced into the system called as Sahaj Marg. (SDG- 90)
I wish to impress upon you that the common man has as much right and capacity to realise God as those sitting in the hierarchy of religion - rather more. What is needed is a correct and natural path followed with complete devotion. Sahaj Marg urges upon people to realise this simple truth and apply it in their routine of life. (SDG- 93)
Another difficulty that comes in the way is that the people of this age have begun to fear Yoga because, whenever, there is a talk of Yoga, their mind is diverted towards Hath Yoga, deep breathing and so on which might have harmed so many. There are several persons who did not want to test the efficacy of our Sahaj Marg system - the remodelled system of Raj Yoga because they are satisfied with what they do. Due to their habits they feel satisfaction in the worship they do out of their avowed method. They take it to be the spiritual improvement which is really not there. They take satisfaction as the mark of peace. But satisfaction relates to the senses of grosser type while peace is close to the soul. If this worship is neglected for a day they feel restless. But if the peace be there, there is no question of restlessness. (SDG- 96)
Our system is meant exclusively for the attainment of Liberation and beyond, hence far away from baser ideals.(SS-216)
Under Sahaj Marg, the Master's support being a very special feature of sadhana, it becomes incumbent upon the abhyasi to seek a worthy guide to lead him on, helping him by his power transmitted through the yogic process of Pranahuti.(SS-189)
The most important feature of this system of sadhana is that it goes on in conjunction with the normal worldly living of the common man with due regard to his duties and responsibilities of life, so that both the phases of life-the worldly and the Divine may develop equally bright. We do not mean merely to preach or propagate these ideas, but also to bring them into practice and apply them in daily life. (SS-15,16)
Sahaj Marg insists upon the subtlest meditation so as to purify the inner as well as the outer perceptions and enable us to arrive at the true nature of things as they are in the Ultimate. (ERY-11,12)
The Abhyasi proceeds in two ways and both are necessary. By the effect of transmission and his own efforts. In Sahaj Marg alone the method of training weaves the requisites of spiritual fabric of the abhyasi, and so the preceptors have got very heavy work to do. (SDG-47)
The rigid rules of life generally put forth as essentials for the pursuit are hardly practicable in the normal life of man. What the world needs today is an efficient method based on scientific lines, and running in close collaboration with our normal living. Our great Master, with due regard to all these difficulties and keeping in view our physical and mental disabilities and shorter span of life has, by his kind grace, offered us this easiest way which ensures greatest success in the least possible time without unnecessary toil or exertion. (SS-51)

SAHAJ SAMADHI

The real state of samadhi is that in which we remain attached with Reality pure and simple every moment, no matter if we are busy all the time with our worldly work and duties. It is known as sahaj samadhi, one of the highest attainments, and the very basis of nirvana. Its merits cannot be described in words but it can be realised by one who abides in it. It is not so easy as its name denotes. It was highly spoken of by Saint Kabir, and it is the thing worth gaining. (SS-330,331)
Also See SAMADHI - FORMS.

SAINT

An ordinary worldling differs from a true saint who can, at will, turn the downward tendencies of his mind upwards. That is not within the capacity of an ordinary man. (SS-399)

SAINTLINESS
We should do our duty to uplift the mankind not minding whether they are doing their duty towards us properly. I believe that it is the highest moral which we should achieve though with some troubles and sacrifices on our part. This is a part of saintliness. (SDG-127)

SALIK

It is pleasurable for a seeker to have extreme divine faith and contentment which is the after effect and result of 'Get up with my order'. But the condition of "Get up with the order of God" contains reverence and gives the happy news of "Nearness of the Being". In the nearness and companion-ship of the Being, the Salik (one who is established on the path and has advanced far on it) is blessed with the effulgence of the Being. There is a world of difference between the effulgence of the Being and the attributes of the Being. Should one not be pleased on remembering the attribute or humility of Hanumanji? Whenever any one reminded him of his power he used to remember his power. Is our aim to eat the mangoes or to count the leaves and trees? Is it not a great achievement if a Salik, inspite of having thoughts of discouragement, is able to perform a task which many boasters can never perform?.(PP-210)

SALVATION

Please see MOKSHA.

SAMADHI

The thinkers have laid stress upon samadhi, and some of them have stated it to be the goal of all activities. They did not mark the Real substance. If we utter the word "Real" the flow is smooth but if we use the word samadhi the stress is there in dhi that means unevenness is there in the very word. Unevenness is not found in nature. Swimming in the river we know, but we have to learn swimming on the dry land first, and then diving. Suppose we want to dive in the water in the state of samadhi, the unevenness of 'dhi' will not give you full diving. I give the meaning of Samadhi in my own way; I can say 'sam + adi. 'Sam' means the state of balance; 'adhi means what was in the beginning. That means the condition which was in the beginning i.e., when we came here for the first time. Now to utilise it, we should stick the word "adhi" to mean the 'sam', that means that we have made this factor also beneficial to our approach. So 'adhi becomes the instrument for going to the state of 'sam'. Now I relate my own experience. "It is the state where a man feels awakening in the benumbed state". This benumbed state remains behind the curtain, and work goes on alright. In other words, it is sense in the senseless state. A man having this state can do the best work in the field of God and in his own field - the world. This state which, in my opinion, the angels crave for, only falls to the share of a human being. What is above it, the word 'silence can only describe; and there is something after it for which, if I use the word 'silence', it will be blasphemy to the Real Substance.(PP-161,162)

SAMADHI - FORMS

Meditation in due course leads us to concentration or the state of Samadhi. Thus we naturally proceed to Samadhi which is the final step of Yoga.
There are three forms of Samadhi or the stages of concentration. The first of these is wherein a man feels lost or drowned. His senses, feelings and emotions are temporarily suspended in a way that they seem apparently dead for the time being. He resembles a man in a dead slumber, unconscious of everything. The second form is, in which a man though deeply concentrated on a point, does not feel actually drowned in it. It may be described as a state of consciousness within an unconscious state. Apparently he is not conscious of anything but still consciousness is present within, though only in a shadowy form. A man walks along a road thinking deeply over some problem. He is so absorbed in it that he is unconscious of anything else nor does he see anything in the way, nor hear the sounds of voices near about. He goes on in an unconscious state of mind. But still he does not collide with a tree by the roadside, nor is he knocked down by a car coming that way. In this state of unconsciousness he unknowingly attends to these necessities and acts as occasion demands. He has no consciousness of the actions. It is consciousness in an unconscious state. In this state of mind the consciousness of other things appears to be in a sleeping state and creates little impression. The third form is the
Sahaj Samadhi
. This is the finest type of concentration. In this state a man is busy with his work, his mind being absorbed in it, but in the innermost core of his heart he is still settled on the real thing. With his conscious mind he is busy with the external work while at the same time his subconscious mind is busy with Divine thoughts. He is all the while in a state of Samadhi although apparently he is busy with worldly work. This is the highest form of Samadhi and little remains to be done after a man has entered this state permanently. (DR-111,112)

SAMAVASTHA

The connecting link between the animate and inanimate is its root. A poison and its antidote are mostly found adjacent to each other. When we are in the state of inanimation it is but natural to think of animation because it is at the base of the inanimate and both states are interrelated. Now, the first thought that flashed across the mind was to proceed towards animation which constituted our very first step towards growth. It is a matter of fact that our vision fails to apprehend a thing situated at a very high or a very low level. But since man occupies the middle position, the medium state or Samavastha came to his lot. What can that middle point in us be? It is only the heart and it is at this point, that the connecting link between the animate and inanimate is mostly clearly felt. This is the reason why meditation on heart is very useful. Now either we ourselves thought of it or the environments pushed us that way anyhow, we leaned towards animate consciousness. But so long as the sense of consciousness lingers, the idea of worldliness exists and this the pseudo-seers have called as Jnana or knowledge. (PG-5)

SAMYAMA (METHOD OF CONTROL)

The great sage Patanjali has described the method of control (samyama) in his book, which he considers as the greatest weapon possessed by a yogi. By the help of this, through spiritual power, a yogi can obtain the knowledge of everything and every condition inside his body. He can see the entire machinery working inside the body. A complete picture of any portion of the body appears within his sight. And whichever power he wishes to utilise at any place he can do so. Any matter or thing, howsoever minute, cannot remain hidden from his sight. The method of seeing is this: whichever place the Yogi wishes to have the knowledge about he takes it out through his will power and spreads its full effect in the atmosphere. Then he watches it closely in detail. In this manner he obtains a full picture of whatever he wants to see, and this takes very little time also. Of course, the seeing and understanding of its effect does take some time. (SS-435,436)

SAMATULYATA

In my case I was so much absorbed in my own thoughts at the time that I felt delighted in partaking of the remnants of the dog's meal, not to speak of a person of low caste or untouchable who is after all a human being. It is however a different thing that I never did have a chance for it. In my heart I felt no difference between myself and the dog. This was my condition at the time when I was full with internal troubles. I owe it to my Master for having trained me like that continuously for about twenty one years. It was only after that period that I began to feel relieved, and the peace that I now enjoy is far greater in proportion to the amount of trouble I had at the time. (SS-183)

SANDHYA

All things being subject to external influences are affected by the rays of the sun in accordance with their capacity. The heat produced by external causes begins to exhaust itself, after some time and the real comfort comes only when it gets completely exhausted. Now the time when the external heat begins to subside, yielding place for the cooler effect to settle in, or the meeting point of the two is known as sandhigati and this, in the opinion of the Mahatmas, is the time best suited for the practice of Sandhya and Upasana (Worship). This is the time of the advent of that which is opposed to heat and it can be that alone which existed prior to the generation of heat at the time of creation and which is in close conformity with Nature or in other words the very image of the ultimate state, we have finally to arrive at. Thus the point we start from is the very point which corresponds closely with the Destination. (IB-2)
Importance is also given to sandhya at the time of Noon (Tam). But in that case the power is utilised in a different way. The sun's rays are quite direct at the time causing greater heat. Nature's eternal heat which proceeds from the origin is also attached with it. Thus indirectly we connect ourselves with the Ultimate power through the medium of the material heat and secure closeness to it. Thus if we meditate at noon our thought gets unconsciously attached with the centre or the Ultimate. In order to solve the problem of life we assume the very real thing first, however hazy it may be, to our view, because on arriving at the last phase the cognizance of the previous one is often lost. In this way we utilise that excessive heat to our best advantage. But since the material heat at the time is also great we do not treat Sandhya at Noon to be compulsory in our system. During the time that follows the heat of the sun begins gradually to subside. In other words, we begin to advance towards coolness till we reach the point where both the heat and the coolness are at par and this is the evening time, which is fixed for the practice of Sandhya. It helps us to derive the full benefit of the time getting more closely attached with the coolness of the hour. As the time advances further on we go on getting closer to greater coolness. Finally we reach the point where we are closest to it and that is the time of dawn. The sun's rays have their least influence at that time. It is a scientific principle upon which the division of the timings for puja and Sandhya is based in accordance with the natural effect of the time.(IB-2,3,4)
Performing of sandhya before sun rise is stressed upon for the reason that the external heat and other influences which have been driven out of the body, may not creep in again by the effect of the Sun and thus we may be able to derive the best advantage of the time.(IB-7)
Our first and the foremost commandment relates to the proper observance of Sandhya and Upasana. By following it we begin to draw in power which we have finally to attain in due course. (IB-12)
One may be at a loss to understand the real significance of the words 'up and 'down. When we conceive of the highest, our thought takes into account the opposite view too, i.e., of the lowest. (IB-12,13)
Man has also inherited the same tendency, so, when his downward tendency is checked, the thought of reaching the Origin automatically revives in his heart. This is why he begins to feel inclined towards Sandhya and Upasana.(IB-13)
This continues till the time when the heat begins to subside and we draw the fullest benefit thereof. Now the time that follows will enable us to have a taste of the condition which comes next, helping us to acquire still further closeness. The sages have therefore advised Sandhya at noontime too. The reason is that by continuous influence the suns rays get connected with the plane wherefrom they have originated and which is next to the Ultimate. Since the rays of the sun are closest to the perpendicular at noon the effect brought about by them is more direct owing to the nearness. The heat which seems to be coming from the sun is in fact the heat of the particles.(IB-3)

SANG-E-BENAMAK

If, however, he attempts to meditate for a while, breathlessness will follow, since he is swimming in the sphere where there is no density. At this stage they say Self is realised; but that is a wrong impression because there one knows what he is, and this is what they lay so much stress upon. What happens at the stageis that the cells of the body begin to get transformed into energy and then finally into its ultimate. There is no charm, no attraction and no anandam (in the popular sense of the word). It is a tasteless state, unchanging and constant. It can more appropriately be described as 'sang-e-benamak' - a lump of salt stone from which saltishness has been taken away. (SS-412,413)

SANKIRTAN-LOGIC

The peaceful atmosphere created on such occasions is claimed to be due to the effect of transmission. It is really the result of vibrations produced by the sound of singing in a chorus. We experience the same thing at all music parties which we attend. On such occasions our mind is mostly focussed on one and the same thing which is in our view, and we are, for the time being, unmindful of other things. In Sankirtan, as our thoughts are located on some pious idea we begin to feel the same thing in our heart automatically. It has nothing to do with transmission. (DR-57)

SANKIRTANISTS

The chantings of the sankirtanists may be compared more appropriately to the groans of a sick man which only offer him a temporary consolation but do not actually relieve him of the pain. So these chantings are of no avail to them except that they are charmed by the effect of the sweet melody which helps to draw their thoughts for the time being to the ideal in view.The pious effects of the pure minds in the company is likely to be spoiled by the evil effect of the impious minds. The undesirable element must, therefore, be kept away if full advantage is to be derived from these performances. Such was the practice followed by Chaitanya Mahaprabhu who held Sankirtans (congregational chants) with the party consisting only of those thoroughly known to him for goodness and piety. The performance was, therefore, conducted behind closed doors and no outsider was allowed in. Sankirtans (congregational chant) in fact, does not offer means of preliminary advancement but is rather helpful only to some extent after sufficient advancement. It is most effective only when conducted in a congenial atmosphere overflowing with pious thoughts. It may also serve as a recreative change after serious mental practices. (DR-12)
Another form of worship commonly thought to be more advanced is to sing or recite in chorus, lines in praise of the god or goddess they worship. People assemble together in parties and at late hours in the night, sing in chorus at the top of their voice disturbing the calm atmosphere of the night. They think that they are thereby discharging a pious duty of injecting, as they say, into the ears of as many as they can, the sacred name of God. Not only this, they sometimes even make use of microphone to broadcast the sound. They are totally unmindful of the discomfort or inconvenience it might cause to persons who may possibly be in need of quiet repose after their day's tiring labour or illness. It may at the same time be offering serious disturbance to those who practise meditation in the calm hours of the night. Moreover, the practice, as generally followed today, is of no great utility in our spiritual progress and consequently no substantial gain is derived therefrom. (DR-11)

SANSKARAS

Let us now consider for a while how one makes or mars himself. The world is composed of the finest paramanus (Sub-atomic particles) which are dense and dark, but in between there exists a faint glow also. That confirms the idea of the presence of both purusha and prakriti side by side. The wise and the prudent, inclined towards Divinity, take into view the brighter portion and get profited by it. On the other hand those held up by the charms for material objects get themselves linked with the darker paramanus and go on contacting the grosser effects thereof, which get solidified by the effect of their continued thinking. Thoughts create impressions which go on growing stronger, forming Coverings. They offer a fertile ground for the mayavic effect to settle in. The effect thus cast upon the particles of the
body, being thereby focussed on the membrane, is reflected upon the centre of the brain. This leads to the formation of sanskaras which having deepened make him easily susceptible, making his mind all the more rigidly adhere to environment and association which tend to support his evil tendencies. Thus he goes on from bad to worse. At this stage, it may only be the power of the Master that can save him and help in the transformation of his darkened inner state. (SS-5,6)
It is in fact an inner state of mind in which the physical actions of the abhyasi do not create impressions upon his heart. Consequently, a feeling of being a doer does not arise in him. When impressions are not caused the sanskaras are not formed,and con- sequently chances for bhoga do not arise. The formation of sanskaras is thus stopped. This is quite essential for those on the spiritual path.(SS-405)
The effect of Samskaras is the commencement of feelings of comforts, miseries, joys and sorrows. Our likings for joys and comforts and our dislikings for sorrows and miseries have created further complications. We generally find ourselves surrounded with pain and misery and we think that deliverance from them is our main goal. This is a very narrow view of the problem.(DR-16)
In this present existence too we are performing actions and the result is that these very actions slowly form layer after layer of grossness around the original purity, so that in course of time we become to resemble the silk-worm that has spun a cocoon around itself. When man reaches this stage of his earthly existence, his life is one of the artificiality and full of grossness, both in the level of action and in the results. (SDG -19)
Actions of the body and mind lead to the formation of Samskaras. (DR-103)

SATI

The case of Sati which occurred recently in the district of Sitapur has created in me some interest to ponder over it, in order to discover the state of her mind at the time. It is evident that she was inspired by the intense love which she bore for her husband, so much so that she could not bear the separation and preferred to burn herself on the funeral pyre of her deceased husband. When I compare her love for her husband with mine for my Lord, the Master, I feel something like diffidence. So far as I understand it, this action of hers was actuated by an eager desire to remain close to her husband ever after. If the only purpose of a sati is to maintain a perpetual connection with her husband, I think she may well be compared to a true disciple who also likes to maintain his link with the Master after he has given up his material form. Will not such a devoted disciple be at par with a sati? (SS-295,296)
Now, let us for a while consider the theory of purusha and prakriti as the positive and negative forces of Nature. A woman as a female represents prakriti or the negative while man as a male represents purusha or the positive.(SS-296) Now a sati's conception of her husband as a man and her intense love for him in that capacity keeps her rigidly confined to that conception, and her approach to liberation is barred. In the same way, if a disciple does not fix his thought upon the non-positive and non-negative conception of the Guru, he can never achieve the final goal.(SS-297,298)
I believe that a sati at her highest pitch secures control of the elements required for the composition of the human frame. This is because her thought ever remains focussed on the body and does not go beyond. But if her husband happens to be one who has secured a higher approach, she would automatically be pulled up beyond up to the level of his approach. This is my view. I do not know what the Shastras say about it. As for myself, I am fully convinced that if the guru is not himself up to the highest pitch of spiritual elevation, his disciple shall definitely remain short of the mark, unless he establishes his connection direct with the Supreme. That may perhaps be the reason why preference is given to direct love with the Supreme (SS-298)
It may however be surprising to find that in spite of her meritorious love, devotion and sacrifice for her husband, a sati-lady has no access up to liberation. The only reason in my opinion is that she naturally takes him as husband and supporter, in the capacity of a human being. On the other hand if her husband had been away from the idea of his own being, which is most rarely the case, she would automatically have gone up above that baser conception. Thus, in a way, her husband may be held responsible for her non-attainment of liberation.(SS-298,299)

SATPAD

The saints have generally called the state of neither light nor darkness, as Satpad which is not correct for this state is much beyond that. That is in fact the reflection of the Reality which in itself is still beyond. This may be astonishing to most of the readers but I have written this only for those who are well advanced in spirituality and who have thorough knowledge of this science. It can only be experienced in a practical way and is not to be found within the bounds of religion. It is an entirely different path. It is itself a science for which one may not be well fitted unless he develops the capacity to perceive Nature with his inner eyes. Till then he can have no approach upto its fringe even, not to speak of knowing or understanding it. Religion helps one only to understand that there is something more in Nature for him to perceive. But for picking up the pearls one must oneself dive deep into the ocean. In fact, the very simplicity, purity and innocence of the Reality has become a veil to it.(IB-6,7)
People have lost sight of the Reality which is beyond both light and darkness. This is what has been shown in the emblem of the Mission and that is in a true sense the state of man's perfection, from which no decline or fall is possible. This is a very delicate point of philosophy. (IB-6)

SATSANGH

In order to have control over the materiality, you should have control over spirituality (consciousness) and all of us do the same thing. You already know the methods of acquiring control over spirituality, for which the practice and satsangh are absolutely essential.(SS-342,343)
I hold that mere questions and answers can never reveal the mysterious interior of a man. This can actually be known only through close association (satsangh) and practice (abhyas).(SS-327)
One thing which I like to introduce in our satsangh is that at 9.00 P.M. sharp every abhyasi, wherever he might happen to be at the time, should stop his work and mediate for 15 minutes, thinking that all brothers and sisters are being filled up with love and devotion and that real faith is growing stronger in them. It shall be of immense value to them, which their practical experience only shall reveal.(SS-6, 7)
If every satsanghi feels the Mission to be his own, the difficulties that the Mission is now facing may disappear. When we feel our children as our own, we are prepared to undergo any hardship for their comfort.(SS-280)
Now, hear about our gathering. Some gentleman does puja for the sake of courtesy and another sits for it for the sake of formality. Well, thank God, there is at least this much. Some gentleman has got the habit of sitting for puja once in a while, and wishes that I myself should form this habit in him. Well, so much for the better. Possible some one or other may even enter the sphere of blasphemy of remembering me instead of God in times of difficulties and hardship. None seems to possess the real interest. Even if there are such, they can be counted on one's fingers; they have got neither longing nor craving. Once my Master Lalaji had written to some gentleman, 'I require lions, not sheep' and He orally told some gentleman 'I have admitted even sheep in my satsangh for courtesy's sake'. This was his experience. Remembering this, no complaint against anybody remains. It appears that it is my fault alone. But then, every one has to be looked after. (SS-208, 209)
I remained very happy in your company. When all of my associates gather at one spot, it becomes a temple for me and it is their duty to make their hearts as the temple themselves. (SDG- 97)

SAYUJYATA

Yet there remains one thing to be brought to light. It is that at every knot the state of identicality following the merging is not in fact the final phase of the condition at the point. This state of identicality too merges again into another finer state known as sayujyata (i.e., close conformity). When that has been attained, then alone can the knowledge gained be deemed as complete. Now this closeness or Sayujyata having been attained we proceed on further for higher knowledge.( PG-43)

SCYTHE OF TIME

India has achieved political freedom but self independence or the freedom of soul is still wanting. The main obstacle is the want of capacity for a broader vision and free thinking. The whole atmosphere is surcharged with prejudice and rivalry. The entire structure of society and culture rests on the same foundation. Sectional jealousies are the main cause of the down-fall of our civilisation. Today each guild tries to cut itself off from the rest of the community forming a separate independent unit, harbouring feelings of hatred and jealousies towards the other. The whole society is thus proceeding towards disintegration. The time is now at hand when this evil shall soon cease to exist. Nature is at work to put an end to this evil. The scythe of time is unsparing. Let this serve as a warning to the ardent supporters and advocates of the caste prejudice. They cannot escape the consequences unless they mend in time. The will of God must have its course. (DR-2,3)
All the religions in the world have prescribed one way or the other for the realisation of God - the Immaterial Absolute. They have also given higher ideals of life and most of the people have begun to follow them. As the time went on they began to peep into other sides as well, because the scythe of time brought about these changes in them. The environments of the living world began to attract them and the necessities of life compelled them to take the other course. Arts and crafts also developed and deities of different sorts were carved out by the artists under the name of different gods and people worshipped them. (SDG-95)

SECRETS

In certain sansthas the usual routine followed for practice is often kept confidential. It is released and revealed only to those who undertake to join them formally. What their purpose at the bottom may be, is not quite understandable. Nature has no secrets and I think that one professing to follow Divine path must also have none either.(WU-46)

SEED

In our sanstha, reality is infused into the Abhyasi at the first stroke of will which serves as the seed in the long run. The process is generally set in by one's Master so that the seed may grow easily and the scorching heat and winds of adverse circumstances may not burn it up. The disciple waters it by constant remembrance which is the only thing needed on the path of Realisation.(WU-42)
I have, however, sown the seed of spirituality. The tree shall soon bear fruit but it is now upon you all to look after its nursing.(SS-81)

SEEKER

I was blind to every thing except the one I sought for. I sought for Him and Him alone - my Master. He was to me all in all. Nothing else was in my view. His image alone was implanted deep within my heart. I never looked to anything but to His form. I never craved for the joy and comfort of the world nor even of heaven. I felt perfectly unconcerned with God. All that I craved for was the attainment of an end like that of His - nothing short of it and nothing beyond. I had absolutely no desire for the Realisation of God, even if it be, on my part, an act of blasphemy in the popular sense.(SS-235,236)
Truly, why should one at all be after it when he finds me already reduced to destitution on this account? A seeker shall always go to the place where he finds spirituality in abundance, whereas I, being now totally devoid of it, have become totally unsuited to their purpose. What else then is there in me that might attract others towards me? It may perhaps be my love for them, but that too is untraceable, since all its hues and colours have got merged into one, losing all distinctions. Again it may be their faith, perhaps, which might offer them a clue to it in the core of my heart. (SS-203,204)
He should be one who is blind to the charms of the world, inspired with one object and one purpose, and thinking all the while of that alone which may be helpful to him in attainment of the ideal. Such a seeker shall never fail to seek out a Master worthy of the job. Such a seeker can never be led away by the flow of irrelevant thought. He remains firm on the right path holding fast to his sadhana. He is prompted by an intense longing and always remains in search of better means to speed up his progress. His own internal light helps him a great deal on the path. This is the key to success which has been so much stressed upon by sages. In short, all that is required for sure success is intense longing, together with proper means and earnest endeavours. How may it be possible for an abhyasi to advance upto Negation and even beyond that, in the first place, by the kind grace of the Master who might himself have attained that 'state. But, for that the abhyasi must develop in himself intense love and devotion which might induce the Master to bestow His grace.(SS-172)
In the present age there are a few who are true seekers, even of liberation, for people generally do not think the aim worthwhile in comparison with the charming attractions of material wealth and prosperity.(SS-175)
A real seeker is he who all along with his state of tranquility, feels a restless craving for the realisation of the ultimate. It is in fact the very thing which removes thorns and thistles from our path and facilitates our march onwards.(PG-103)
True seekers in the real sense of the word are rarely traceable, though some of them exert vigorously to create in them a state of mind which might seem to promise highest ascent.(SS-425)
The real merit of the system will come to light if one comes forward as a true seeker for it. Hardly a few among the abhyasis exert themselves to make themselves receptive.Even then I thrust it upon them at times, but I fear I may have to carry it all with me when I leave the material form.(SS-425)
MY advice ,therefore , to everybody is, 'Seek the Being that seeks you, and not that which tends to neglect you'.(SS-90)
and a true seeker if he is really in earnest can never fail to trace one out.(SS-190)
If you are really trying for that and have got a real Master, the things become very easy and a good deal of time and effort is saved. (SDG-27)
We now began to seek the method to revive our original condition. We searched for a proper man. If the thought deeply touched the core of the centre which is ultimately found in all centres, in other words, if somehow we touched the spirituality, the basic substance of all the centres, it produced a kind of trembling, and as every action has some result, it had its own, i.e., it would lead us to the proper man who is really spiritual. If we fall short of it, will move towards the person who has formed a personality, gross, in the garb of spirituality. We will always get the right person if the craving is for the realisation alone. (SDG-41)
The boy likes the toy in his tender age, and as he grows older, love of the toy is gone. He seeks other things for his enjoyment which are subtler than those he loved earlier. (SDG-52)
The question now arises, how to find out such a man (Master). In my humble opinion they should judge first their fitness to deserve such a Master. If they fall short of it they should make themselves deserving. (SDG-121)
Those, who are deserving, for them I repeat my pet sentence that the real cry of the pangful heart of a true seeker brings the Master to his door. For making one-self deserving one must have his goal and his present position clearly in his view. Afterwards one should adopt the means which should be conducive to the spiritual growth, and guard against the retarding things which may prevent one from attaining the objective. These should be the basic lines which will constitute the search for Reality. (SDG-122)
Every honest genuine practicant is bound to comprehend and experience spiritual advancement in the right way. In the beginning, mostly there may be emphasis on the importance of physical and material experience. However, comprehension concerning health and peace of heart and mind should develop gradually (SDG-143)
A steadfast seeker can never be led away by the flow of irrelevant thought. He remains firm on the path holding fast to his sadhana. He is prompted by an intense longing and always remains in search of better means to speed up his progress. (SS-346)
I have always been a free thinker, so I feel no hitch to express myself freely and frankly. I am always ready to welcome any one who may be able to take abhyasis farther on beyond the limit to which I mean to give them approach. When you have taken up one for your guru or guide on the Divine path, and at any subsequent stage discover his incapability to help you up to the final mark, decide for yourself of what avail he can be to you, except wasting your time and energy, and to remain ever deprived of the final approach. You engage a tutor for your child to coach him up in a certain subject but afterwards you discover that he is not so well up in the subject to serve the required purpose. What will you do then, except to replace him by another, better suited for the job? The same should be the procedure in this case also. (SS-202,203)

SELF

Self is all pervading in man just as it is in the whole universe, taking the universe in a collective sense.( IB-9,10)
I do not consider matter to be eternal. The Self alone is eternal and it is the cause of all, then a time comes when nothing remains except That.(SS-341)
Self has always a longing for its own Realisation. It is only possible when it becomes one with the Centre.(ERY-40)
To whom shall I show my Mastery when there is no disciple, nor my God. By the grace of God I am almost always in the state of Negation where there is neither myself nor my God.(SS-218) Anything done with full self-confidence will be correct provided that one is obvious of the fact as to whom the 'self' refers. 'Self' should completely disappear.(SS-278)
What is the Self? It is the gross state produced by the charge of the mind. If I may be more vivid for the common understanding I can say that self becomes the individual force with its separate entity. (SDG-45)

SELF-DISSOLUTION

Self-dissolution is the only course for a pursuer of the Divine path. He must pursue it with persistence. Love and Devotion are of course the main features thereof. One having dissolved himself embarks on a eternal existence, the real life worth having and the very object of life. This can more easily be attained during the life-time of the Master than after him , because his power remains aflow all the time during His life. After that as they say, rarely may there be a few among the whole host of moths that might be capable of immolating themselves in the dead flame.(SS-121,122)

SELF EFFORT

Our stay at these points for purpose of Bhog is often very long and in most cases it is almost impossible to get out of it by mere self effort. It may, however, be possible at a few preliminary stages but subsequently it becomes quite impracticable. It has been observed that most of the sages of the past who had tried it by self effort only remained lingering for their whole life on the very first or second stage and could not cross it. The fact is that at somewhat advanced stages we have to face what may be expressed as the slippery condition of the place. There we may sometimes go up a little but soon slip down again. The same thing happens again and again with the result that higher ascent becomes ardous and well nigh impracticable. Under the circumstances it is only a forceful push by the worthy Master that can bring us out of the whirlpool. (DR-45)
By self-effort people sometimes do proceed up to some distant limit as well but definitely they take a very long time and the danger of being caught within the whirls persists throughout. In the same way there are numerous sub-points and at each of them the states of merging and identicality repeat themselves. (PG-15)
Those who proceed independently also get up to it { SIXTH KNOT } through the usual process of merging and identicality but the result often is that they are attracted by its charming aspect and do not feel like going up towards the next stage.(PG-69)
There have been cases, however, where sages have attained perfection by mere self effort, surrendering themselves direct to God. But such examples are rare. It is really a very difficult course and can be followed only by persons specially gifted with uncommon genius.(DR-44)
As we go higher and higher, the force of Nature becomes subtler and subtler; and the subtler the force, the more powerful it is. Hence, the ascent by self-effort becomes very difficult. At this stage the help and support of a worthy guide, who might push the abhyasi up by his own force, is absolutely essential. But still in my view inspite of being pushed up by the Masters force ,the risk of slipping down again does persist, unless the Master's power is applied to support his stay there. Having given one of my associates a lift beyond the fourth stage of Brahmanda Mandal, I once made a practical examination of things by entering into the condition myself and I found out that it required a period of a thousand years to go up to the next stage by one's self-effort, and for further movement, five thou- sand! Since the spiritual stages are innumerable, the time required to traverse them is also incalculable. (SS-32,33)
Serious difficulties often arise when meditation is practised independently in accordance with the old methods prescribed in books. (SS-190)
How the necessity for bhoga does not arise when having the Master's support is not very difficult to understand. (SS-195,196)
The purpose for which I have taken up this point is to clear the wrong impression held by certain people that it is possible for one to conduct one's spiritual training by oneself. That may be possible only to a certain limited extent, and that too when one is gifted with special capabilities. Beyond that it is quite impossible and impracticable. The only solution can therefore be to seek the help of one of the fellow beings who is really capable (SS-196)
It is good that you have made up your mind for abhyas, but its fulfillment also rests upon you alone. If you take in a deep impression of the Reality, meditation cannot but start by itself.(SS-221)
Those who worship and devote themselves to the unmanifested Absolute, the Omnipresent, the Omniscient and the Omnipotent, their difficulty is greater in the struggle, for in fact this path is trodden with great difficulty by an embodied soul by self-effort. (ERY-27)


I must say, for entering into the vast ocean, swimmers and swimming, both are needed. So Swimming is the part of swimmer and to teach swimming is the part of Master. We can get such a Master as can lead us to the extent of his approach, if we follow him earnestly. (SDG- 27)
Serious difficulties often arise when meditation is practised independently in accordance with the old methods prescribed in books. (SS-190)

SELF SURRENDER

But if the idea of freedom lingers still, or he has a feeling of it in any way, he is not free from the shackles.(SS-42)
A beautiful example of surrender is presented to us by Bharata, the son of Dasharatha, when he went to the forest along with the people of Ayodhya to induce his brother Rama to return. In reply to the entreaties of the people Rama gravely replied that he would be quite willing to return to the capital provided Bharat asked him to do so. All eyes were turned towards Bharata, who was himself there to induce him to return. But he calmly replied, "It is not for me to command but only to follow." (DR-94)

SELFISHNESS

Selfishness to some degree is usually found in almost every one, but it turns out to be a serious defect when it exceeds its proper limits. So far as spirituality is concerned even an iota of it may turn out to be the creator of innumerable defects. In this respect my views can be taken to be quite to the point. (SS-246)

SENSELESSNESS

In certain cases I have observed the teachers exercising their will-power to stop the normal functioning of the mind during sittings, creating a temporary state of senselessness or suspension of brain. The condition, no doubt, is most attractive to a beginner, who is ignorant of Reality, and he feels greatly impressed by this extra-ordinary display of power. In my opinion it is only a feat of jugglery practised by those who are eager to attract the largest number of disciples in order to establish their greatness as a Guru. I would call it the greatest misuse of power on the part of a spiritual teacher who has perhaps no other underlying motive than self-predominance. It is a wrong practice and greatly harmful to the spiritual advancement of an aspirant. Ideas thus suppressed or suspended soon begin to react with greater force, spoiling the entire system. Besides the practice creates internal heaviness and dullness of mind. One who is subject to such a practice for a long time loses sense of discrimination and his power of realisation gets blunt. In course of time he gets completely spoiled and quite unfit for the real spiritual training.(DR-73,74)

SENSITIVITY

It is necessary for every man to realise the effect of the conditions infused into him. Then alone can it be utilised for the uplift of others.(SS-425)
On enquiring about the condition after meditation, people often say they do not experience anything. Now, the first thing in this regard is that not experiencing some time and even not having any experience at all also remains an experience, after all. If I assert that this state of having no experience is supreme condition of spirituality, people shall certainly demand an explanation, provided that they be really deserving candidates in the sphere of this discipline.
We may take a concrete example. You come out of your home, and a thorn pricks your foot, or suppose an accident occurs, in which you suffer serious injury. In that situation, you will have much to tell about your experience. There will be lots of experience worth narration, even during extraction of the thorn or healing of the injury; but after extraction of the thorn and healing of the injury, you will only say that now you experience just nothing. On persistent enquiry, you will say at the most that there remains no trouble now. This will also be possible for you to say only in case the remembrance of the earlier condition of trouble may still remain. (SDG-139)
This example refers to physical (bodily) trouble and relief (comfort); but human existence extends, who knows, how far beyond the body, viz., in fine and finer forms. In comparison to the state of relief/comfort, experience is more acute and manifest during the state of trouble as compared to relief/comfort; and experience, worth narration, is there also during release from trouble. But the experience which is born out of release from relief/comfort continually grows on crossing the limits of narration. Clarification of this point has started just here, in so far as the word 'relief/comfort' is used to indicate release from trouble, but when we need to speak of release (liberation) from relief (comfort), we have to use again the same word 'relief/comfort' only. This means that relief arising out of release (liberation) from trouble (calamity) also happens to be some sort of trouble (calamity) only, release from which also creates a finer or subtler type of relief (comfort) and this chain (process) continues on and on for which we have to speak of relief (release) from relief, and then release from that also etc. When stepping beyond physical (bodily) trouble and relief (comfort) of heart, mind and soul etc., there is bound to be difficulty in experiencing and narrating the experience (SDG-139,140)

SERF

Prayer is a sign of devotion. It shows that we have established our relationship with the Holy Divine. When the idea of Divine Mastership is established our position turns into that of serf. Now service is the only concern of the serf. (IB-17)
Take for example the case of Bharata. He never allowed his heart to be contaminated with anything but the esteem, regard and devoted worship of the Master. This example must be kept in view for maintaining the relationship which is the true form of devotion. This is the connecting link between the Master and the serf. (IB-17)

SERIOUSNESS

But most of the abhyasis, though they come up and make a start with it, ever remain complaining about the rising of thoughts. Who is after all responsible for it? I, or the abhyasi himself? I may assure you that on my part I keep on pulling out adverse effects from off the abhyasis mind lest he might be over-worried. But what can I do for those who do not even attract my attention towards them? As a matter of fact I have nothing of my own in me. It is all stored up in me for you all. I wish I could entrust it to somebody during my lifetime and be relieved of the burden, so that I may depart with nothing about me. Now what I have as the Master's trust can neither be termed as spirituality, nor Reality, nor even bliss.
There are so many conditions and so many points specified for them, and still more are being discovered. But none perhaps displays the capacity to utilise even one or two of them.
My Master too affirms that it is very difficult to find one who may be fit for the spiritual training up to that extent. (SS-424, 425)

SERVANT

It is a great blessing to be a servant for the service of others.(SS-245) If the idea of being a Guru crosses his mind once in life he becomes unworthy of being a Guru for all his life. The consciousness of being a Master, if maintained, soon develops into pride, the crudest form of Ahankar, and consequently into its resultant defects, which are the worst drawbacks in a Guru. It is , therefore, essential for a man to get rid of these evils before he comes out into the field as a Guru. God is the real Guru or Master and we get Light from Him alone.(DR-59)
He must, therefore, treat himself as the humblest servant of God, serving humanity in the name of