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SRUTI - PAM's Encyclopedia

 

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 great Master. There will thus be no room for Ahankar and for its resultant evils which are unfortunately too common nowadays. Reality is totally absent where these evils prevail. A Guru or teacher must, therefore, banish from his heart even the slightest feeling of greatness and superiority and consider himself as the humblest associate or a servant of humanity. (DR-59,60)
I have a heart ever ready to help anyone who might be in need of it. I take the task as only a humble servant of humanity. There are and have been masterly Gurus who work and have worked as masters in their time, but I prefer to be servant instead and to work as a servant for the good of the people in general. Please do what you are told and inform me of your day-to-day progress and also of the difficulties, if any. (SS-381)

SERVICE

Service carries with it a sense of worship, and we should be as busy with it as we are with our daily routine of life. The easiest method for it would be to think everything one has to do as the order of God and treat it as one's duty.(SS-140)
Any kind of service, if done selflessly, is helpful. Service to fellow beings is service to God in the real sense, if it is not done out of any selfish motive. Whatever we do in our daily routine of work, is in relation with some of our fellow beings, be they our children, friends, or relations. If we think that while doing a work we are really serving one or the other of God's creatures and not our own purpose, we are all along following the path of service, although we are outwardly busy with our usual routine of work. Almost all our activities in life are connected with providing means of livelihood for our children and dear ones. So if we treat them as children of God, who are entrusted to our care and whom we have to provide for and look after as if duty bound, we are then serving His children, and thereby God Himself. We shall thereby get rid of undue attachment too and shall thus remove one of the greatest obstacles from our path. The process, though easy and simple, will lead you also to constant thought of the Supreme Master in all your activities. If this thing gets rooted deep in your heart, every action of yours will then seem to be a duty merely for duty's sake, in accordance with the Divine dictate without any selfish interest or personal attachment. Universal love, then becomes predominant and we begin to love every being of the God's creation without any feeling of attachment with it. It leads us to devotion and sacrifice.(DR-87,88)
Now, one on the path proceeds along, utilising all the resources at his disposal. He possesses mind and the indriyas which are to be devoted to service. Service may be taken as the stepping stone towards devotion. But it is by no means all and sufficient. Service refers to the action of the physical body including the Indriyas. But there is the mind as well in the background and the same thing must also be there in it. One might say that the actions of the body are all subject to the activity of the mind. So ,when the body is engaged in service the mind must also be with it. That is not my sense; I mean that if it is actuated by the feeling of love and sympathy, the action shall be alright, otherwise it shall only be formal and associated with some selfish motive. In that case the result will be quite the reverse. Our primary motive is to develop devotion and for that service is only a means. We serve in the real sense only when our motive is sincere and honest. it carries with it a sense of duty as well as of love, the two being inseparable from each other. (SS-324)
There may be others who, though they do not seem to be active for the service, have in their heart tender feeling for others. That may also be good to some extent at least, though they can be said to be walking only with one leg. Higher souls who are firmly established in the Divine, and entertain in their heart no thought but of Him, may be rare, very rare indeed. There remains nothing in them undone by way of duty. They, with a heart rent asunder with the intensity of love, are themselves unaware of it, and are not in a position to decide what to do or not. But after having attained that final stage they have also to revert to it, though in a somewhat different way. Their services at the time are beyond conscious knowledge, and the idea of service too seems to be out of the mind. The whole action becomes automatic and spontaneous without any conscious thought or effort.(SS-324,325)
Your very thought of service will bring men within your field of spiritual training. The thought of a spiritual man creates the atmosphere in accordance with the nature of one's thought. But we are all human beings, so we must adopt the methods that human wisdom demands, and this is our duty too. When once the tide rises it cannot be settled down, and we must try to raise the tide. I want that there must not be any advertisement, although every activity becomes its own advertisement by itself if it is not turned into the idea of service. So please try to have that turn. And we are doing the same thing. (SS-302,303)
I shall however go on serving you with the wine of spirituality and at the same time developing your capacity for more and more. What else do you want of me? (SS-202)
When we work, it is but natural that some hurdles are also there. Gradually they diminish. There are good people everywhere hankering for HIM. If we do service, success will surely dawn. Blessed are those who have a glimpse of Divinity, even though it may be momentary. (SDG-127)
In old days the gurus usually demanded from the abhyasis a good deal of personal service in order to develop in them capacity for the Divine knowledge and to promote fitness for it, before they imparted to them even an iota of spirituality. But our great Master, taking into account the helpless condition of a common man, most graciously dropped this precondition. All through his life he avoided accepting personal service of the abhyasis. On the other hand he himself offered to serve them physically at the time of need. Thus he devoted himself to the all-round service of humanity, all his life. (SS-13)

SERVICE OF THE MASTER

Few persons seem to realise that service to the Mission besides being a part of every abhyasi's duty is also highly beneficial to him spiritually. Moreover that which must be an objective of the abhyasi may also be pleasing to the Master. But what is to be done when people do not take this most common place factor into account. Unfortunately there maybe a few who might even get annoyed if they come across anything disagreeable to their taste and liking, even though that might be fair and proper. (SS-82,83)
I rejoice to find that the thought of serving the Mission is gathering prominence in your heart. The very thought will eventually serve to augment your spiritual progress. If you only think of a river, your heart will begin to feel its refreshing coolness.(SS-77)
Abhyasi should not entertain the idea of becoming a Preceptor. If anybody has the idea of rendering service to the Mission, there are other ways by which he can, serve the Mission.(SS-103)

SHABDA

Please see AJAPA.

SHAB-E-QADR

Shab-e-qadr can literally be translated as Esteemed Night, or a night to be esteemed. Muslims believe that the Shab-e-Qadr occurs during Ramzan, and if a person remembers God during that night he acquires the rnerit of having remembered God for a thousand nights. This term is used metaphysically in Urdu and Persian literature.(PP-161)

SHAM

Please see SHAT-SAMPATTIS

SHASTRAS

The shastras may be of value to those who aspire for the realisation God or attain the bliss of paradise and the joyful company of the houris (celestial damsels). Since I had no such aspirations they were not of much avail to me. Besides, though the shastras deal with topics related with the Divine, and for that reason great importance is attached to them, there is also admittedly a good deal of ambiguity in them for the safeguard of which the sage Manu has laid down in clear terms that whatever is not appealing to reason in the Vedas should not be accepted and followed. Regarding their spiritual merit I can safely say that since they deal with elementary rules and principles, they are really meant for the beginners of spirituality. If you take into account any of its srutis you will find that it relates to the necessary requisites of the elementary stage. They may however be studied for the sake of theoretical knowledge to make one a learned pundit or a philosopher, but their utility in the practical field is not of much account. (SS-237,238)
Shastras go into contradiction of each other, but they are of value to us since they offer a chance to think upon and arrive at a solution. They have another merit besides. It is that they offer means and methods for spiritual advancement for men of every taste, mentality and standard of mind.(SS-395,396)
All the srutis positively relate to conditions below that level. Besides they are for the most part influenced by the effect of environment and the geographical conditions of the places where they were composed. For example if any of the shastras had been written in the polar region, surely there would have been no insistence on daily bath or restriction on meat diet. As a matter of fact they offer general rules of conduct and discipline, based on the personal experiences of the Rishis who composed them, in close collaboration with the environment and conditions of the place.(SS-238)

SHAT-SAMPATTI

we start our practice from Sham , the first of the six Sampattis of the third Sadhana of the Vedantists and devote all our attention to the proper moulding and regulation of mind which is easily accomplished by the help of the transmitted power of a worthy Master. Control of senses and Indriyas (or Dam) follows automatically when we fix our mind on one thing and one alone which is the Reality, ignoring all others. Generally most of the sages follow this course. A few of the sects attempt an approach to Sham through the practice of Karma (action), others through devotion or Bhakti. There are still others who set aside both of these and proceed on through the medium of Gyana (knowledge). In fact the stages of Karma, Upasana and Gyana are not different from each other but are closely inter-related and exist all together in one and the same state. For example, in Upasana, controlling of the mind is Karma, the controlled state of the mind is Upasana and its consciousness is Gyana; in Gyana the process of thinking is Karma, stay on the thought-out object is Upasana and the resultant state is Gyana, while in Karma, the resolve to act is Karma, process of bringing it into practice is Upasana and consciousness of the achievement is Gyana. Thus it is that in our system of training they are taken up all together most efficiently creating automatically the state of Viveka and Vairagya in true sense. No practice is really of any avail if it does not naturally result in Viveka and Vairagya. The real form of Viveka is that when a man begins to realize his own defects and shortcomings and the bottom of his heart feels repentant for them.
We have dealt with first two Sampattis. We now come to the third known as Uparati which means self-withdrawal. In this state a man is free of all desires, even those pertaining to the next world. He is not charmed or attracted by anything in the world. His mind is all the time centred in one the real. It differs from the state of Vairagya in the sense that Vairagya produces a feeling of aversion for worldly objects while Uparati is a state in which both the feelings of attraction and repulsion are absent. Vairagya is really the incomplete form of this nobler and higher state. At this stage our mind, senses and Indriyas are completely purified. We begin to feel fed up with all external things and dissociate from them thinking them not to be worthwhile paying any attention to. We are free from the effect of attachment with the world. Even the comforts of paradise have no charm to such a man, nor does he feel any attraction for salvation, liberation or other higher ideals.
The fourth Sampatti is Titiksha or the state of fortitude. At this stage a man is perfectly satisfied with what is allotted to him by God. He has no feeling for injury, insult, condemnation or appreciation.
The fifth is Shradha or faith which is a very high attainment. It is very different from the preliminary state of artificial faith as discussed in the chapter entitled 'Faith'.
The last one is Samadhan which is a state of self-settledness to the will of the Master, without even the consciousness of it. At this stage a man is perfectly devoted to the great Master without any thought besides. (DR-108,109,110)

SHATTER (-ED PARTICLES)

If somehow or other people make a firm determination to reach the Reality, the power of Master shall affect them. At the same time I want to add that these things can be shattered only by the help of such a Master who has the power of transmission to break open the wrapped up things and remove complexities.(ERY-28,29) For the attainment of that highest point it is necessary to shatter the limitations which impede our progress on the path. (SS-432) We have set up a tiny creation of our own individual material existence having layers after layers of grossness and opacity. What is now to be done is to shatter off these layers of opacity one by one and assume the Absolute as we had at the time of creation.(WU-33)
At different chakras or plexesus there are various knots in this net work and still more are under formation. For shattering them up, the help and support of one who has shattered his own is really invaluable.(IB-37)
For an explanation of that which obstructs our appropriate knowledge of the Real, I may say that when we ponder over God, our imagination creates a circle round it. This is the knot which bars our approach to the answer of every question. If possibly we can get over this knot and remove the limitations of thought, then the subtlest things can be revealed to us. But there is also another circle within, of which this one is but a reflection. When we force our entry into that one also, the mystery of the Centre can be revealed. But the breaking through of these limitations will be possible when one is able to shatter the particles of his being. But this is rarely possible since the means required for the purpose cannot be brought into practice except in rare cases. If however a person does come into existence who can do so by his will, then the circle will disappear from view because the vision will, in its shattered state become one with it. But in order to have a knowledge of it, it is also essential for him to be able to rearrange the particles of his being so as to assume a similar form of existence as it had before. Common imagination may not conceive of such a personality having ever been born, but my perception asserts that definitely a few such ones have come into existence already. The condition that exists after the scattering of the particles is similar to that of the Latent Motion and his will lies dormant in it, just as it was before the time of creation and will again be after Maha-Pralaya (complete dissolution). The same dormant will which caused the creation to come into being will again lead to the re-adjustment of the shattered particles and there will be no limitation then left.(IB-14,15)

SHELTER

When we begin to love such a soul which becomes the object of our concentration, Nature's power then begins to run through us, for the great soul is endowed with such power. Our emotions and feelings, made worse by our wrong-doings, begin now to come in their original form and attain the highest excellence. By original form I mean that condition in which they were at the time when they took the human form for the first time. Our functions and work being unregulated and the mind undisciplined we seek the shelter of such a great soul or the Master.(ERY-27)

SHRI RAM CHANDRAJI OF FATEHGARH

Please See ADI-GURU.

SILENCE
I often receive complaints from some of my associates that they are having tension and I should help them in removing this tension. They forget that when tension is caused, de-tension goes. When the tension goes, de-tension is there which is not so heavy but still it is something. When both are gone, that can be called the stage of silence or the partial vacuum. Of course, there is no total vacuum, but we want to have as much as is possible. Total vacuum is God alone. When we merge in Divinity, the state of vacuum begins to dissolve itself; it comes to the Nearest. Silence is a part of a few grains of Spirituality and not the Reality itself. For explaining it, I can only say that silence is nearer to God. That means Silence is itself the seat on which silence stands. There are many worms outside, which our naked eye cannot see, but they are there. So, silence is there in abstract form, even though we may not be able to see it. It can be seen by constant practice, which 'Sahaj Marg' provides. Our prayer, in this regard is also very important. By the prayer we go from outside noise to outside Silence. By cleaning, we go from outside silence to inside silence. By prayer, we come nearer to our goal because we come in contact with the Being. The same thing gives you nectar if methodically done and the same proves harmful if it is not methodical. Proper method has been prescribed with complete clarity in 'Sahaj Marg' system. (SDG-56)
When we think of the goal, its longing brings the distance in view, because we have become used to such sort of thinking. In the beginning we enter what is behind the matter, and we touch only the ground and not the Reality. The echo of voice diminishes when it travels a long distance, and then there is silence all around. I believe that this is a clue to remind us that we can get into the better state, if we enter into the life, from which silence starts. When we dive deep then we bring pearls out of it (SDG-134, 135)

SIMPLICITY

Simplicity is the very essence of Nature. It is the reflection of that which existed in the Absolute in a latent state. It promotes growth. It can be aptly described as the quintessence of Ultimate. This is in fact the life-substance of Nature. Activity starts from this point which is verily the very origin.(IB-33)
You should try to reown the latent power which is the very quintessence of Nature, by breaking up the net-work interwoven by yourself. Taking up for the ideal, the simplicity of Nature, which is before every bodys view, you should set to work for the attainment of the Goal in a way that all senses having merged in, may become synonymous with that which remains after the fading away of the previous impressions. Then alone can you think of yourself as diverted towards Him in the true sense.(IB-38)
Lastly, I may add that if you thirst for Realisation try to be as simple as Nature herself and adopt similar means, just as you adopt childish ways to please the baby whom you wish to fondle. (SS-45)

SINCERITY

The reason why prayer should be offered with a heart full of love and devotion is that one should create within oneself a state of vacuity so that the flow of Divine Grace may be diverted towards him.
A poet has said, "O, thou thirsty for the Divine intoxication, Empty thy heart for the purpose, for the head of the bottle of wine bows down only over an empty cup". (IB-18)

SINNER

How beautifully a poet has put it

When His mercy reached the Sinners Those who were not sinners were affronted.

"Gunahgaron ko pucchajo uski rahamat ne Bahut khafif huve jo gunahagar na the."
To think oneself a sinner is a mark of humility. But this idea is Islamic. Probably this has not been said in our religion. There is indeed a matter of courtesy in this. When we think ourselves to be sinners our heart begins to drag His mercy, and we will be amply benefitted in this condition when we totally depend upon His mercy. It is a part of surrender. When we proceed towards a great thing we begin to feel our littleness, so much so that we will be looking towards His mercy and we will be a non-entity. It means that we create a vacuum for His mercy. This is about Reality, which the Seeker alone can know.(SS-279)
Considering oneself to be a sinner and subject to a wave is the height of human gentlemanliness. Rather, this is a special blessing and kindness of God. (PP-211)

SOCRATES

Please se DESIRELESSNESS.

SOLIDITY

We find ourselves all the time busy with the worldly things. If we are not doing anything, our thoughts seem to have wings in the leisure hours. We are always in tumult and disorder. Our individual mind has become used to such type of character, and thus we have made everything topsy-turvy. Our actions and thoughts count much in our wrong making. When we remain in contact with ideas and thoughts of different kinds, they leave impressions upon our emotional feelings and senses. All senses are spoiled and adopt a wrong course. When such practice continues for a long period, we make them worse. The marks we thus make upon the senses and indriyas turn them solid like a rock, having no bodh or wisdom. Soul is, no doubt, not acted upon, but we create such obstacles and coverings which keep it enwrapped all round like the cocoon of a silkworm. What happens then? We cannot even peep into the soul, what of realizing it. By the effect of our vicious thoughts and actions we spoil our sense of discrimination and right cognition. Those who have reached this state of solidity, as said above, do not like to come under the teaching of Raja Yoga. This is why people turn a deaf ear to what we say.(ERY-28)
The solidity comes in by the effect of our own thoughts, actions and surroundings. Our thoughts must, therefore, be regulated and the individual mind be thoroughly disciplined, so as to clear off the weight settled in.(SS-287)
Hence, it is proved that matter was formed at the time of creation of the Universe. What was this matter? They were the churning actions which could form the solid thing. What a nice philosophy is contained in the saying that everything appears as round. The reason is that when That Great Architect willed to create the universe and used the energy, the actions started in a round way in order to establish a circuit so that the energy could work. Even as when you transmit, your energy also works in a circuit so that the abhyasi may be affected. And we sit for meditation making a circle of the satsanghis, because this too may help us. Now when this very energy got concentrated, it came to be called as solid, or matter, due to the force of the action. Now you have to remove this very solidity from the abhyasi, so that he may become spirit from top to toe.(SS-341,342)

SOLUTION

The blissful time ushered in by His advent introduced a new era of spiritual awakening which promises a practical solution of the human problem of existence. We are struck with reverent joyful awe when we recall to our mind the grand renaisance brought about by Samarth Guru Shri Ramachandraji (Lalaji) in the spiritual field. He offers an easy solution of the problem of existence which has ever been confounding even the greatest of sages. (SS-10)

SOUL

The existence of soul can be traced out as far back as to the time of creation when the soul existed in its naked form as a separate entity. From that primary state of existence of the soul in its most subtle form we marched on to grosser and grosser forms of existence. These may be expressed as coverings round the soul. The earliest coverings were of the finest nature and with them we existed in our homeland, the Realm of God. The additions of more and more coverings of ego continued and subsequently Manas (psyche), Chit (conscious-ness), Buddhi (intellect) and Ahankar (ego) in cruder forms began to contribute to our grossness. In due course Samskaras (impressions) began to be formed which brought about their resultant effects. Virtue and vice made their appearances. Slowly our existence assumed the densest form. (DR-15,16)
Man's soul possessed consciousness. This consciousness was the direct result of the Divine will which led to the formulation of things. The result of our will was that by the application of our thought power we made the things we had brought with us. Thus all that we had around us was that which was opposed to the real nature of the soul. Peace is the characteristic of the soul while unrest, the opposite of peace, is that of the body. But we ourselves were the doers of all this and this was our own work. Now the out-bursts which resulted from these actions and counteractions appeared to us in the form of sufferings and miseries. If we somehow cease to supplying them with power, they will begin to wither away like unwatered plants. This can become possible only when we divert our thought, which is associated with body-Consciousness, towards the soul. The things which, through our wrong doings, have assumed the form of miseries and afflictions will begin to wither away, or shall be over-influenced by the effect of our superior consciousness. They shall in course of time be cleared and their out-bursts shall also cease. Man will then be in a state of soul-Consciousness which was originally enlivened by the effect of Divine will. (SS-463,464)

SOUL DANCE

At lower stages in Sahaj Marg one often does feel a sort of absorption, similar in a way to that of slight intoxication, but it is definitely different from the state of torpidity mentioned above. This condition may more appropriately be expressed as a blissful state of calmness, unstrained by the weighty effect of the senses which the abhyasi feels himself completely dissociated from. This may however be denoted as the soul-dance which is a high type of dance. When a dancer gets completely absorbed in the dance, it comes at par with the dance of Lord Krishna, which possessed the merit of driving the onlookers into a state of ecstasy. But this type of dance is now quite unknown and obsolete. The ancient books also do not make any reference to it in clear terms. The Tandava dance of Siva, though not exactly the same, was much akin to it, but it was of a grosser type. (SS-188)

SOUND

Please see FIFTH Knot.

SOURCE

As the transmission takes us to deeper and deeper levels of remembrance, our journey to the source becomes firmly established. I pray that all of you may be granted this experience to see the Light of the day.(SDG-20)

SPACE AND TIME

Well, before creation there was only 'space' all over. The being of God was a later development and it took some time for its appearance. We see space as endless and eternal, so we conclude God as well to be eternal. Time followed after God had come into being. Thus space served as a mother for the creation of God, and time was the negative state of it. Everything must thus have its end in endlessness. Motion was also there in everything, however dim or invisible it might be. One might as well question, 'Who created space then?' The only possible answer can be that the need for the creation of God and of the universe came to be the cause of the existence of space. It is and shall ever be, and is therefore eternal. Why not then worship space instead? There is definitely a hint about it in the Rig Veda,* but the mystery remains unsolved for want of precise clarification. If one develops within himself the state of akasha, he has then reached the highest point which corresponds to the final state of negation which everyone must duly aspire for. The solution is no doubt wonderful and at the same time perfectly correct too. Akasha or space is the Absolute. It is not composed of particles nor is there any action in it. It is perfectly pure and unalloyed. It is of course very difficult to bring it home to the minds of everyone. The theory may not correspond with the easychair philosophy of the West. It may fairly be treated as a fresh supplement to the Vedas.
(SS-307,308)
Akasa is Space while Avakasha is the Time, both widely different from each other. Time - the creation of space-may be taken as the grosser state of Akasa. As a matter of fact, the universe is the manifestation of Time or Avakasha; while God is that of Akasa, or Space. The inner circle led to the creation of God and the outer one to the creation of the universe. The intervening portion is the duration. If the outer covering along with intermediary portions get dissolved, as it happens at the time of Mahapralaya, only Akasa or space remains. This is to say that the Identity transforms into Akasa. (WU-18)
At the time when there was only the Absolute and no Creation, the question of Time did not arise at all. When the thought of creation got enlivened in the Base, it was perfectly free from everything. It proceeded on and due to the effect of motion, got transformed into power, with its tendency directed towards action. But for the action it must naturally stand in need of field or base. Now the brief pause, intervening between the original Thought and subsequent Being, or in other words between cause and effect, was already there. This can appropriately be interpreted as 'Duration' or 'Time' and served for the field of its action. Thus Time having merged into the power, got itself transformed into power, for further actions towards creation.(PG-181)
The origin of Time can also be traced as far back as the point wherefrom the creation came into being. The period covered by Kshobh to come into action is the Time. In its absolute state it is a power which can be utilised by yogis of calibre. It is not that the sages of yore knew nothing about it. They never gave it out as such, although they did utilise it on occasions for constructive purposes. It is a very high attainment. One who achieves it also secures conquest over Space.(SS-315,316)

SPARTAN

God can better be sought for in the depth of one's own heart. But for that purpose the spirit of the Spartans who would return from the battle field only with the shield or on the shield, is necessary. (SS-376)

SPECIAL PERSONALITY

Almost the whole world believes that at times when the world has gone down into utter degradation, special personalities in the form of saints, prophets, avatars or incarnations come down to the earth to free it from the evil influence caused by the misdirected trend of the human mind. Thus Nature's work can be accomplished only through the medium of some super-human personality appearing in human form, because he is in possession of the mind which is the only instrument to bring things into action. But the mind he possesses is in its absolute state, almost akin to the divine power in the form of Kshobh.(SS-321,322)
Nature now requires change - a thorough overhauling and for this purpose, I may assure you, a Special Personality has already come into existence and has been at work since the end of 1944. The great sages of today with highest standing in spirituality, little known to the world in general are working under his directions. Still more, individuals are being prepared for the task ahead. Those who have eyes and vision may see and realise his working and its effect. The task ahead is of a very important nature, and change will be the ultimate result. Time he may take, but the result is inevitable after which the world will shine forth in its true colour. The time is soon at hand when the various forces of Nature, under his command, will set to work under his guidance after he has prepared field for it. They are waiting for the task. Such a Personality gets power direct to keep the machinery of Nature in proper working order. Saints with clairvoyant vision of the highest type in spiritual phase (yoga-ja) who have got the capacity to intercommune with the liberated souls, well developed, can justify these facts by directly communing with Him or reading the Nature. Others will see the results in material form in due course.(ERY-48,49)
The personality who has now come down for the Change is the only person throughout the universe. He can appear in the Sun and the Moon, in astral form, at any time He likes. He picks up work for the worlds other than our own. If you just develop your vision you will find such a Personality stretching himself throughout the Godly empire, although having his physical body at one place only. He is playing the part of Nature in the true sense.(ERY-63)
He is neither friend nor foe to anybody. He is all along balanced in his ways and never loses equilibrium. If per chance he does so even for a moment, atmospheric disorder and gloominess will be the result. If it continues for some time the shadowy hearts of the people will collapse. Activities, at this stage, are all gone and actions become automatic.(ERY-70,71)
One who reaches there controls the universe according to as he is directed. The directions come from the Absolute Base. I would have revealed here how directions proceed from the Absolute Base, but I do not, as it is likely to be misunderstood unless that sort of understanding (anubhava) is acquired. Special powers are allotted to him and he begins to work with them. He feels the wave of Godly work and sets himself to it accordingly. Every order of God passes through him. He catches and reads everything in Nature. Everything remains vivid to his eye. Oneness is predominant. He feels everywhere the same, in and out. He cannot judge a stone, a man or a plant in the solidity of forms, as they are. Limitations end here. This is the final goal, and the problem of life is thoroughly solved. No worship or meditation is required here. The various powers of nature are at his command and he takes work from them. They obey him. There shall be one and only one such Personality in the whole of the universe at a time. When the time of mahapralaya comes such a one, then in existence, will work in conjunction with the liberated soul specially deputed for the purpose of dissolving the creation. The above-mentioned liberated soul shall be nearer the Centre than the other ones. The landing place of liberated souls is shown in diagram No.VI. They swim and swim near about the Centre - the vast limitless Expanse - Infinite. The liberated souls will lose their identity altogether only when mahapralaya, the state of dissolution, comes in dead form as stated above. (ERY-54,55)
I have often met the heads of various sansthas, and to my greatest surprise and sorrow I have found not only transmission sadly missing everywhere but also that to most of them it was quite a stranger. Swami Vivekananda had that capacity but such personalities are always rare. Personalities like my revered Master are not accidentally born. They come down only when the world waits for them in eager expectation. Such higher personalities or incarnations come down in material form to remodel the ways and methods of upasana in accordance with the need of the time. So was the case with Lord Krishna, who was a great Master of his time. (SS-147,148)
There is every hope for the betterment of India and the world at large. The Personality working for the change of the world has almost finished his work. It is coming very slowly to the earth in material form because if it is brought into full swing, the Personality may have to depart immediately as his work will be over. (SS-130)

SPECIAL WILL

Another important feature of spirituality is the special will. Few may be aware of its full significance. When it is applied from a very high level of spiritual advancement, its effect is sure beyond doubt. It works freely upto the point or knot which it hits on and if it is fixed beyond the seven rings of the Central Region it is quite unfailing and the effect thereof shall definitely come to light in due course. It can even stop the motion of the stars and planets or counteract their effect. This infallibility of will is in fact the real interpretation of the characteristic feature of Brahmagati the state of Brahman - Which has been represented in so many diverse ways in our scriptures. Here I have given so much - though yet t beggars description - only for the avowed saints to help them form a correct estimate of themselves. It is also but certain that such a Personality never comes off and on and that He uses this special will only in matters of the spiritual nature and never elsewhere.
What is the 'special will? It is that which admits of no doubt or misgiving. The negative phase being quite out of imagination, that alone which is to be remains in sight. Confidence grows so strong that nothing contrary can ever stand in the way. Of course, there are some brave souls in whom it develops right from the beginning, but in that case it works only within its own sphere and not in higher ones. I now reveal this mystery so that people may try for it. In all matters whether worldly or spiritual, a man should make use of it and try to avoid harbouring thoughts of failure or disappointment. Though in fact it relates exclusively to spirituality yet it does not mean that this science should not be utilised for worldly purpose. For a spiritual man, the use of it is of course indispensable and he can utilise it whenever he likes. (PG-167,169)
As for myself I may say that whenever I am on with my spiritual work, I never feel doubtful of success in the least. For that reason I had never to face disappointment in my entire spiritual career. An unflinching will was the secret of it. I want you all to develop that sort of unfailing will and that you can very easily do. (SS-65)

SPIDERS WEB

The perfect calmness that existed before creation was disturbed by the effect of the Stir (Kshobh) which led to the formation of forms. Since all created things had brought with them a reflection of the real power, their actions were also similar to those of the cosmic powers which were set into motion by the effect of the stir. Thus a spider's web began to be formed. Every particle in its composition possessed the power and will continue to do so till the time of its return to the Origin comes. When man was created his condition was dormant. The dormant elements which he had brought with him had no manifestation. Gradually the powers inherited by him began to develop and the same original thought that had caused the Primary Stir, being present in man began to manifest itself, in proportion to its magnitude. It began to display its actions similar to those related with the Divine. But the Divine will being directed downwards, man's thought took up a contrary trend and began to build up his own creation. Since he took up the opposite course all actions that he undertook were in contrast with those of the Nature. This led to the formation of his individual net-work which in respect of purity was in contrast to that of the Divine, though their actions in both the cases were almost the same.(IB-33,34)
The theory deserves careful study. These being mysteries so far are now revealed so that people may ponder over them and bring them into practice. After dealing with the subject, my humble request to you, the reader, is that you should try to re-own the latent power which is the very quintessence of Nature by breaking up the net-work interwoven by yourself. Taking up for the ideal the simplicity of Nature, which is before everybodys view, you should set to work for the attainment of the Goal in a way that all senses having merged in, may become synonymous with that remains after the fading away of the previous impressions. Then alone can you think of yourself as diverted towards Him in the true sense. The only method can be one that I have described above. (IB-38)

SPIRIT

Some persons seem to be under the impression that the practices prescribed under this system are by themselves sufficient for the attainment of the final goal, but that is not exactly so. While referring to sadhana under Sahaj Marg I must draw attention to the real spirit of it. The abhyasi must not fix his mind upon its outer features only. Unfortunately people keep their eyes only on formal rules and methods and ignore the real spirit. Under the system, though the spiritual training is imparted through transmission, still the most important and indispensable thing remains for the abhyasi to develop in himself. It is love and devotion to supplement the abhyas. This feature was introduced into Raja Yoga by Lord Krishna in order to speed up the progress of abhyasis.(SS-53,54)

SPIRITUALITY

India is the home of spirituality. As such, speculation and the pursuit of the Real has been active here in all ages. This is the time when the dormant forces of Man are taking a deeper trend on the spiritual plane. The world is also having its own share in building the entire structure of man on the basis of spirituality. The most encouraging feature of the day is that they are all seeking the way for peace. lnspite of so much wealth in some parts of the world, peace is wanting. The external means are adopted in vain for earning peace. Unless we turn ourselves inwards, seeking peace, we cannot have even a grain of it. Different methods are being adopted for securing peace; one adopts it according to one's own temperament.(SS-110,111)
Spirituality has taken a different trend in this age of materialism. Experimental value always precedes the actual thing. At present the real test of a saint is not his real internal condition but his outward appearance. The old ways of spiritual training have been set aside, because the experiments of the inner states rarely are available. (SS-87)
Spirituality is in fact such a superfine state of mind that every other thing will seem to be heavier or grosser in comparison to it. The delicate feeling caused on the senses by the sweet smell of a rose is far heavier. I may express it as a state of perfect tranquility and moderation, in complete harmony with Nature. In this state of mind all senses and faculties are so to say in a sleeping (or dormant) state. Their working becomes automatic, bearing no impression upon the mind. Perfect peace is one of its high stages, although the real thing is still onwards, when even the consciousness of peace fails. For the consciousness of peace, too, causes some weight upon the mind, though it is very insignificant. When we are really quite unconscious of the very presence of peace, we are in true sense free from the impression or the weight of the feeling. The condition at this stage is peculiar. It is really neither Anandam (Bliss) nor otherwise. Words fail to express the real condition of this stage. Such is the condition we have finally to achieve for which he and he alone can be a capable Guru, who is permanently abiding in the condition described above, and has the power and capacity to transmit by his will force the spiritual states into the heart of the Abhyasi and to remove complexities and obstructions therefrom. None below this level is fit to impart spiritual training to others. (DR-54,55)
The sphere of spirituality in fact starts from beyond the range of senses and frankly speaking ,I may say a Guru who has not transcended the limits of senses is not at all a Guru in the true sense.He can impart nothing but torpidity which ,as a spiritual state ,is horrible even to imagine.(SS-188)
Spirituality is a science concerning the power which flows from the original repository and has the capacity, in the form of knots both of creating and destroying. The sages of India have used the power of creation for the reformation of humanity. The destructive power too is found in such abundance that even the atom bomb is nothing in comparison. The yogi uses these things according to the divine command and his will power. At present too this power is being utilised and a new world is being created.(WU-1,2)
In fact , the sphere of spirituality begins from the point when one has reached the shores of Infinite ocean. Whatever seems to be there before that point may be deemed to be a mere reflection of spirituality. All the srutis positively relate the condition below that level. (SS-238) But so far as spirituality is concerned, our real purpose is to march from diversity to unity, and then beyond it to whatever 'It' might be.(SS-239) We should ever be after tracing out the Reality of things and that is what spirituality implies.(SS-475)
Real spirituality lies in actually becoming colourless, odourless and tasteless, because God has none of these. In our system, it is endeavoured to take one upto Reality. If any colour remains, there can be no purity at all.(SS-363)
To impart spirituality really takes no time for a guide of high calibre like my Master. The time is mostly spent in effecting the making of the abhyasi. We should proceed with our abhyas with faith and devotion, and the desired thing will come to us by itself.(SS-147)
Service and sacrifice are the two main instruments with which we build the temple of spirituality, love of course, being the fundamental basis.(DR-87)
Spirituality is a very easy thing, and its achievement does not take much time. One should only increase faith and devotion. And devotion is generated by remembering again and again.(SS-281)
Where there is the rose, the thorn is also there. A seeker of roses is never afraid of thorns. Mahatma Gandhi is said to have once remarked that the way to salvation lies through jail. I too had once expressed a similar view in a letter to my Master, that the path of spirituality lies over stony ground and through thorny bushes. (SS-182)
You have written that there should be some method to acquire complete control of this materiality or spirituality. When a factory is working the energy comes from the engine and rotates its every part. Now, if you want to control it and try to hold one wheel, the result will be that your hand will be crushed to pieces. You can never control it in that way. If you want to stop that machine, then get control over the source from where the energy is being supplied. Then the machine will stop. Now it is evident that Nevertheless, I mention something: in order to have control over spirituality, you have to enter that which is the cause of spirituality (Consciousness). Now, how to gain it? When we turn towards it in such a manner as to get charged by its purity and freshness, our environment will get changed, and naturalness will be created. And whatever you wish will begin to happen. Dear brother, go on floating. The source will definitely be reached. Or, if the inclination becomes so intense that the river itself pours itself into you, then there will no longer be the necessity for any abhyas.(SS-342,343)
There is a vast difference between the spirituality of the Hindus and that of the Muslim Sufis; that of the Sufis is an amalgam of spirituality and matter, while that of the Hindus is nearest to the Real.(SS-396)
I believe that one must not have the right to touch the subject of realisation unless he has attained it in the true sense, whereby the divine wisdom has awakened in him. Only the life of practicality is required for the solution of the problem. (SS-415)
There was a time when India was at the highest pinnacle of spiritual glory, claiming to be the world-teacher of religion and spirituality. But with the march of time the degradation set in and almost every thing of it seemed to be lost. In course of time we sank to such a low level that even those who previously learnt from us began to claim to be our guides on the path. There have been, no doubt, at times higher souls who tried to mend and correct the situation, but in spite of their efforts the degradation went on increasing on the whole. Finally we not only lost everything but also forgot about it altogether; and now, if anything of it comes to our view, it seems to be quite foreign to us, and we do not feel inclined even to believe it. It was however not only to revive this long-forgotten spiritual science that the great Master had come into this world but also to bring it again to our practical knowledge and perception.(SS-10,11)
It is said that it has been a subject for the weak who do not want to work further to direct their energy for the material uplift of mankind. Thus spirituality is attacked by many of us giving examples of the present day civilisations, and of those who have gone with unlimited pace of materialism, making themselves as limited, because they attempt for only the finite and afterwards they fall off.(SS-19)
There are so many among us who have the idea that simply knowing of God is enough. This is their wrong conception. Having God is the real subject of spirituality. (SDG-122)
Spirituality is a sort of feeling or consciousness of the Highest. It is the doorway to enter into Divinity pure and simple i.e. the Highest Evenness all along. In comparison to Reality, we are but a drop in the ocean of Almighty and somehow we should try to become a river from the drop. (SDG-130)

SPIRITUAL JOURNEY

We proceed on from quality to substance, and thence to its ultimate. For the practice of remembrance we therefore take up the quality and rest our thought upon it, meaning thereby to proceed up to the possessor of the quality, and then further beyond to its Ultimate. This is the natural course and highly effective too.(SS-254)
When meditation starts there happens the awakening of the heart Region. Once the Heart Region begins to glow then there is the starting of the journey to the Ultimate. (ERY-11)
If we try to force our passage upwards through the medium of the current which has brought us down, it would be a very hard job for the abhyasi. We therefore take up a different course, proceeding first side ways to point number 2 and then to points number 3, 4, and 5 successively. In this way, we utilise the sub-powers lying at the points and become stronger for the enterprise. (SS-318,319)

SPIRITUAL REGENERATION

We should have good heart for all human beings. Then the Power will run to them automatically. I think this is the first step of spiritual regeneration. The edifice of spirituality is to be erected on this foundation. When you have a mind to do the work for the good of humanity, you will naturally get it. But our duty is to educate the minds of the people so that they may take the right step. If you do something good to humanity, it is not desire but duty. I have got such a broad heart given by the Master that I want to cover all humanity. The helping hand of my Master is at back. (SDG- 89)
The time has come that the man is awakened to the need of spirituality. (SDG- 93)
I have developed a liking for service to others, and so, I always seek the better means for the service of those who are beaten by the whip of thoughts and actions, which cause uneasiness and tension. If poison is there, nectar is also there. When we stand facing the sun, we get light and when we stand with our backs towards the sun, we get darkness. That means, we produce both darkness and light by our own actions. When we feel ourselves to be doer, difficulty comes in the way. Of course thistles and thorns also bear beautiful flowers, which please the eye and fill the heart with joy. Even so, in case, God is the flower of His own tree, we enjoy God and not the tree to that extent. There are drains and gutters in the house. They are made use of and not demolished. You try to improve them and try to modernise them but do not dilapidate them altogether. On the other hand, good men are there, and they may not care for spirituality much. If they get the fragrance, which comes in the wake of spiritual regeneration, they will rise towards their transformation very soon. But we should give our due consideration and try to improve the lot of the unvirtuous also, who may feel the thirst for the Real and develop yielding attitude to the Master. (SDG-130,131)

SPIRITUAL RENAISANCE

Spiritual renaissance must necessarily take place and has already commenced. India will again lead the world, no matter how long a time it may take. Other countries have begun to realise that no nation can eversurvive without spirituality.(WU-2)
The Sahaj Marg system did not arise accidentally. It was given graciously to mankind waiting in eager expectations. (SDG- 22)
The knowledge of the Divine is a science. The power of Nature which flows from the original repository (in the form of knots) has the capacity of both creation and destruction. The sages of India always utilised the power of creation for the reformation of humanity. The power of destruction which exists in abundance is also so strong that even an atom bomb is no match for it. This power too is being utilised at present for setting up a new world in place of the present one. Spiritual renaissance has already commenced, and India shall again lead the world, no matter how long a time it may take. The world will soon realise that no nation on the surface of the earth can survive without spirituality as its base.
Yoga is the oldest thing in India, but its development stopped for sometime because they forgot to extract phosphorus from the bones. India is now India within and the same thing is also coming out. Therefore, the true conscience of the people has taken its turn to make it run outside also. And they are compelled to do so as good times are ahead. The irony of fate is that we do not see the THING behind the things. Hence we measure the consciousness from our outward experience. The Indian saints of the past have done lot of work for the good of mankind but most of them have reserved the Reality for a selected few. According to the orders of my Master I want to bring it out, and pass it on to the majority. (SDG-129)
Now the same old system has been revived and brought to light in new colours by our Great Master who had beyond doubt come into the world for this very purpose. Blessed are those who had the good fortune of having been associated with him. He was beyond all shortcomings and had in this respect no parallel. What he did for the bewildered humanity is really beyond words. He infused into all those who were connected with him a new life creating in them, a spirit of negation, which is sufficient to absolve the very being of man. He introduced unfailing practical means for the attainment of the Highest. Such great personalities of calibre, though very rare indeed, have been in existence at all times and shall ever be. But to trace them out is the real difficulty, which depends to some extent upon one's Sanskaras or past impressions also.( SS-12,13)

SPIRITUAL SUICIDE

People have no faith in God, and I have no faith in my health. Having no faith in one's health is the sign of weakness, and having no faith in God is the sign of spiritual suicide. (SS-277)

SPIRITUAL TRAINING

I may assure you that spiritual training for the attainment of higher stages is only possible by the process of Yogic transmission and by no other means. (DR-55)
If a man does not grow lighter day by day he must conclude that he is receiving a wrong type of spiritual training. Constant growth of lightness of mind and spirit is the surest test of spiritual progress.(DR-74)

SPIRITUAL WORK

I have to take a lot of work from you, and also do a lot of work on you. Thus, taking and giving both are involved. In English there is a saying, 'Exchange is no robbery!' In your spare time you must be remembering God. You may note as you go on that some changes are taking place. At present, I have just made a beginning of this; in future I hope it may come to your knowledge. For this, you have to be prepared for 'work' in the Space. (SS-281)

SRI RAMA

Please see AVATARS.

SRI RAMACHANDRA CONSCIOUSNESS

I am quite willing to help every sincere seeker of God Realisation towards attaining the state of Divinisation. (SDG- 14) Here I can help to the best of my capability but then it is your own effort that will count the most. May you be bold enough to make these efforts sincerely and seriously. This is my prayer for all of you. (SDG- 58)
May Grace descend and bring Peace and Order to the World and to Humanity! (SDG- 18) May His grace guide us all to reach the cherished destination and fulfill the hopes of mankind! Amen. (SDG- 32) May the Master's blessings, descend on earth and Sahaj Marg lead one and all from despair and bondage to real peace and freedom. AMEN. (SDG- 89)
I pray that we all return to our original condition and see the difference between the earthly and heavenly life! (SDG- 28)
I am here for the service of all and pray that everyone may get over his difficulties and live a happy life worth living for spiritualism. I do not belong to India alone, but to the whole world. So I want that all may taste the beauty hidden in love for the Ultimate. (SDG- 105) I wish and pray that all of you, rather the whole of humanity may have the tasteless taste of the Reality and that also at the earliest, but for that you will have to strive hard. May He give you the strength to do it. (SDG- 128) As in duty bound, I wish that you all see the Light of the day (SDG- 99)
My restlessness lies in this, that you should continue to be restless to achieve the goal of attainment of the Divine which alone can give me Real Peace. To the extent that you are restless in this manner, to that extent peace will accrue to me. If you believe and remember this that for all the service rendered by me to people, the return that comes to me is peace, then the only method for you is to remain restless. Let us get so deeply involved in the thought of 'This", that no thought arises at all of That. (SDG- 108) I close with a prayer for the inner awakening of all living beings to the Real life. Amen. (SDG- 115)
It offers me the greatest pleasure to present to you not only my simple views through words but also my very heart to help you to erect the temple of spirituality. (SDG- 116) I earnestly pray that all of us, leaving our prejudices, may come to the path of righteousness which promises Liberation. (SDG- 123)

STATES OF CONSCIOUSNESS

Usually consciousness is spoken of as of three levels: conscious, subconscious and super-conscious. They are however the broader divisions, and there are still innumerable levels of it in each one. The effect of the activities of the lower consciousness settles down upon the subconscious mind forming fate. The first thing to be undertaken is therefore the correction of the lower consciousness by right thinking and practice, so that it may itself be converted into force to bring the sub-conscious mind into a state of splendour. This brings us to the state of super-consciousness. If the word super-consciousness is modified as super-subconsciousness I think it will be easier to understand its further effects. Anyhow, if by the Master's grace we have come up to it, another theme opens for us. We are in a way merged into it in order to bring to our view the aspects higher than this. The word 'Higher' refers only to a rarefied state of it and in the same sense it is applied to the spiritual regions and spheres noted down in this connection. In short the various states of consciousness, one after the other, carry us along beyond the Trinity and even beyond Reality. (SDG-83,84)

STATELESSNESS

When the ultimate state of Being is in view, it is but natural that by constantly looking at it one may finally close the vision altogether by the effect of the magnetic force radiating from it, and statelessness,the basic property of the Real may begin to settle down. (SS-284,285)
A sage having fully entered into the state of unity retraces his steps towards diversity. In other words when complete mergence in the State of unity has been achieved there remains nothing in one to be negated. A reversion therefore comes in, just as it is the case of Centre, which includes within its sphere the state of existence which subsequently develops in form and shape. That means that for the state of merging the expression 'merging in unity' is inappropriate, for, then there remains not even unity. The most appropriate expression for that would be 'it is as it is'. But at that stage there is no Anandam, no charm, not even bliss. It is a condition of Statelessness. One pulled up to this stage might feel himself undone since he might be feeling neither interest, nor joy, nor even Anandam. That is in fact the real Anandam which one might aspire for. But then one might say that this does not agree with the description given in the Shastras (as the store-house of ananda). But that is only a misconception, for the real anandam is not the thing that can in any way be associated with the feeling of joy or happiness. Now, if one is brought up to it without undergoing the conditions at intermediary stages, he will neither have confidence nor command. (SS-399,400)

STAGES OF MEDITATION
We proceed with meditation on the heart thinking of the Divine Light within, and by so doing we gradually begin to rise or to express it better, to dive deep into the inner consciousness, with the result that an abhyasi begins to feel expansIon, this being the first phase. That means we have sown the seed of Infinity, or in other words we have revived the thing which had slipped from our view.
Now the second phase opens to view. A man feels the presence of God in every animate object. The third thing we feel is the changing feature of this very thing. This thing is changed and one feels everything as from God, and as His manifestation. The fourth phase brings in the state of negation which ultimately we are to have. We find uniformity in every atom, and in all objects. Everybody passes through these lines if the method is correct and the guide is perfect. As we proceed on to the next region these things are rarefied, till we reach the Brahmanda Mandal. There too these things go on, but they are discernible in finer colours. If the teacher is not perfect there can be the danger of getting absorbed in the powers which are not concerned with spirituality. The work of the teacher goes on and on to the final limit. I have discussed about the work of the abhyasi and that of the Master. (SDG- 50, 51)

STAGES OF PROGRESS

We start by meditation on the heart, which is the nucleus in the human body. The changes are felt when the yatra, journey is started. That, what these changes and experiences are, have been already given in the book Towards Infinity, so I need not mention here. There are only four conditions felt in each one of the centres. They are verified as we proceed further in the region, and they continue till we reach the final stage of Being. (SDG- 91)
The following four conditions, in order, are felt at the first point, the heart:
1. A peculiar state,awakening within the mind a consciousness of the Divine force pervading all over,
2. A divine state prevailing every where and everything absorbed in its remembrance,
3. Neither feeling of the Divine force nor that of remembrance, but only a feeling of negation,
4. Everything gone. No impression upon the heart, not even that of existence.
These four conditions are experienced everywhere and at every point. Under the Sahaj Marg system of spiritual training every one passes through them, though perhaps only the sensitive ones among them might be able to feel those conditions in their minutest details. These go on getting rarefied as we proceed on through the various sub-centres from the lowest to the highest. (SS-419,420)

STEADFASTNESS

We must march on the path of realization like a brave soldier with full faith and confidence, not minding the difficulties or reverses. Dejections and disappointments weaken our will and shatter our firmness. (DR-40)

STRUCTURE OF THE WORLD

I present before the readers a glimpse of the world that is to be, as I see it in my vision. The action may come into full swing by the close of the present century but some of the events enumerated below may take a longer time to come into effect.(DR-118)
The present structure of world civilization based upon electricity and atomic energy shall not remain in existence for long. It is destined to fall soon. The whole atmosphere is so much charged with the poisonous effect of absolute materialism that it is almost beyond human control to clear it. (DR-117)
In consequence of the present upheaval, drastic changes will come into effect and a new structure of the world will be quite different from the one we see today. (DR-119)
There will be enormous bloodshed all over the world and the loss of life through various causes will be so great that the world population will be considerably reduced. The new structure of the coming world will stand on bones and ashes. A type of civilization based on spiritualism will spring forth in India and it will, in due course, become the world civilization. No country or nation will survive without spirituality as its base, and every nation must sooner or later adopt the same course if it wants to maintain her very existence.(DR-120,121)
In consequence of the present upheaval, drastic changes will come into effect and the new structure of the world will be quite different from the one we see today. The fate of Great Britain will be sad. A part of it, i.e., its southern portion will sink into the sea. A volcanic energy in the latent state is at work in the heart of London and in course of time it will burst forth in the form of a volcanic eruption. The Gulf Stream will change its course and the country will become extremely cold. The fate of Europe too will be similar. Smaller countries will lose their existence. The future of Russia is in darkness. She cannot survive. The very weapon of Russia will serve as a pistol on her own head. Communism shall have its grave in its own homeland. As for America she is in imminent danger of losing her wealth and in course of time she may almost be reduced to paupery. Her power and greatness too will sink along with it. India will regain her pristine glory and she will rise to prominence under her own government. Her suzerainty will extend far and wide and the world will look up to her for a beacon-light. But she too will have her share in the world upheaval. The germs of rebellion are developing in the country. A part of the country, i.e. eastern portion of Bengal will sink into the sea. The volcanic energy is also active and may seriously affect some parts of it especially the state of Bihar. The Deccan plateau may, in the remote future, turn into an island. (DR-121)

SUBMISSION

Submission begins with obedience. When we are deeply impressed by the great powers of a Master of higher attainments in spirituality, we feel inwardly inclined to follow his biddings. But often the effect remains upon us only when we are in his presence, and when we are away we become unmindful of him. Repeated association with him for some time brings us in closer touch with the great soul and his supremacy begins to be established upon our heart. We accept him as our guide in all matters pertaining to our spiritual advancement. The result is that we remember him frequently. 'When we are perfectly convinced of his superior capabilities, only then our submission in true sense begins. We go on with it and practise as we are directed. We think of pleasing him by our actions. The idea of right or wrong, too, begins to assume prominence in our heart and we feel inclined to refrain from evil. We consequently adopt the line of virtue so that we might be able to please our great Master. It is our primary motive for we wish to be saved from the miseries of the next life.(DR-96,97)
We should ever go on with our work with a sense of duty in submission to the will of God. This will give you a taste of the nectar of real life.(SS-473)

SUBMISSION TO THE DIVINE WILL

On this path, I think the question of changing the outer circumstances does not fit in aptly. It is rather that the abhyasi has to adapt himself to circumstances in order to practise submission to the Divine will. The Divine will is predominant, and the circumstances are the results thereof. We have to learn to take them as divine gifts. Of course, I agree that it is not an easy job for a common man, so the natural limitations appear to be most distressing to him. But instead of worrying over the circumstances which are often beyond his control, it is better to apply his effort for the mending of his grosser self. (SS-269)

SUCCESS

Iron will and constant impatience and restlessness for gaining the object bring easy success.(ERY-71)

SUDARSHAN CHAKRA

The Sudharshan chakra of Lord Krishna is well known to everybody. It is represented in the form of bright disc which could be cast at the target aimed at after revolving it round the finger. For this reason it is often called as the Finger-wheel Of Lord Krishna. It was the most powerful weapon which Lord Krishna had utilised for bringing about the required change in the world structure. It had the full power of the 'virat' region in it. The Sudarshan chakra was in fact not the material instrument (in the form of disc) when Lord Krishna possessed but the subtle power ( in the form of revolving ring) which was under full command of Lord Krishna.(PG-79)
Please See MAHAKALCHAKRA also.

SUFFERINGS AND MISERIES

The world is full of sorrows and miseries. Some are groaning under pain; a few are lamenting over the death of their dear ones; others feel worried by poverty, ill-health and afflictions. There may be only a few who seem to be favoured by fortune but even they have their own troubles and worries. A poor man is worried at not being rich; a rich man is worried at not being richer; and a very rich man is worried at not being the richest. There is in short no limit to it. This is the routine course of Nature. (SS-459)
Serious obstruction in our path is caused by our sufferings and miseries. Almost every one in the world complains of the miseries he is faced with and which he wants to do away with. But he neglect the right means. He thinks fulfilment of desires to be the only way of removing miseries. The mystery of the problem will be clear if we look into the origin of miseries. Soul possesses consciousness as a result of God's will to effect creation. The soul likewise began to form its own tiny creation and gathered round it things of its own creation. Now a stir, a motion (i.e. unrest or disturbance) was the main factor in bringing about the creation. Similarly for the tiny creation of the soul too, unrest or disturbance is indispensable. We also possess the force of will which we apply to impart power to factors necessary for setting up this creation. They appear before us in the form of joy or sorrow, comfort or misery. The mind, too, being constantly active creates within us liking for the one and dislike for the other, introducing the two extremities of a thing. Thus miseries come into existence. This is all the creation of the human mind which results from our ignorance of the right relationship of things. Our passions, emotions and impulses too contribute a good deal in aggravating the troubles and at times cause fierce tempest strong enough to threaten a complete wreck. We generally attribute its causes to circumstances. But it is a wrong notion. (DR-27,28)
I have my own experience of sufferings and miseries and after pondering over them a good deal I have now come to the conclusion that suffering and disease are the boons of Nature in disguise which helps deliverance from the effects of samskaras. When one is cleared of their remnants, spiritual progress goes on unabated, provided one's mind is inwardly inclined towards it.(SS-467,468)
Total absence of sufferings and miseries in life is, however, impossible and unnatural. In fact, they are rather meant for our betterment. They are just like bitter pills of medicine given to a patient to restore health. The misuse of even the best thing creates trouble. So is the case with miseries. Proper utility of everything at the proper time and in the proper way is sure to bring forth good results in the long run. Miseries are really our best guide which make our path smooth. To a man in ordinary sphere of life, miseries are very helpful for his making. (DR-29)
Sufferings and miseries have their own place in life. Every one has his share of it. Even sages of eminence had their own. Had there been no sufferings in the world, man's thought could never have gone upto the reverse side of it i.e. the bliss. Thus man's affliction offers him inducement for finding out means of emancipation. In other words they serve as stimulants. We know that coal can be transformed into diamond. That means that a change in the set up gives things a new appearance. A thing becomes useful and pleasing when its set up is right, while lit becomes painful and ugly if it is wrong. The same is the case with afflictions. Our discriminative faculty is so much over shadowed by the hankerings of the mind that we have become quite blind to the real values of things concerned with in life. (SS-461)
As a matter of fact every body in the world has to undergo sufferings. I too had, and even now have a lot of them. During the lifetime of my Great Master, though I did inform him of my troubles. Yet I never desired their removal in the least. (SS-474)

SUGGESTION

If a man wants to work out the problems of his life easily, he should give right suggestions to the mind. It is the condition which comes by practice and proper moulding of one's self. It is very easy to remain in one's own condition which is divine. It is the sure process for evolution. (SDG- 26)

SUICIDE

Everyone has his own story of pain and sorrow. I too have mine, but that is of a different nature. When fortune favoured me, I got access to my Master's feet and submitted myself entirely to His will. Soon I developed a peculiar state of mind which continued for a considerable period of time. After that I developed a feeling of impatience in me which persisted. It soon developed into a sort of restlessness and pain. After a time the pangs of it had aggravated so much that if anybody else, not in touch with spirituality, had it, he might have been inclined to commit suicide. But the feeling, 'Let Thy will be done', which was deeply rooted in me, gave me courage and consolation to bear it. (SS-157)
But due to the over-powering influence of my Master all this seemed to be pleasant to me. I chose a life of poverty, and the idea of having nothing but salt and bread was very charming to me. It is a matter of pity for me that none perhaps has so far offered me a chance to impart such a state to him. In one case alone I had once tried to force it upon him, but I had not gone far with it when I was directed from above to stop it. If I impart such a type of training to my associates, I think the gentle-minded amongst them will quietly slip away from me, while the rash-tempered may perhaps be driven to open opposition. (SS-182,183)

SUKSHMA SHARIR

Even a preceptor of calibre complains about the encroachment of thoughts during meditation. For that I would earnestly say that during transmission, as my Master says in one of His writings, the sukshma sharir of the teacher enters the body of the abhyasi knowingly or unknowingly and this brings to him the wavy thought which the abhyasi has. Ofcourse, they may be translated in such a way that the preceptor thinks them to be his. Happily you have got very good abhyasis,so the bad and viscious thoughts get no chance to attack the you. I unfortunately found a few men from whom I was feeling the squalid sensation within me,when I transmitted in them .I then refused to accept them as members of the Mission. There was another case in which I found, that when I transmitted to him, pictures of naked women were coming to me, as he was a perfect debauch. So I did not take him into the Mission. The Master too had met with similar observations in two cases. If a preceptor of calibre wants to minimise such thoughts occurring in him, he may give suggestions to the abhyasi's individual mind to stop such working during transmission, and it will be helpful. But this process should not be done very frequently because preceptors know many things about abhyasis by the help of the individual mind. (SS-228)

SUMMARISATION OF SENSES

When they are summarised, they become a new force for our regeneration. Now, this is another instrument for our help. When this thing is attained, we have formed a base for our further approaches. I begin to modify itself when the effect of Divinity starts to percolate. The base becomes a sort of force and begins to reinforce the substance required for our elevation. When the base is formed within us, the charging with its contents, is also there affecting the entire fibre of our being. These contents are the ingredients of real life which we can safely call Life in Life. The main difficulty we find is that all our actions are directed unwisely. Actions are results of thoughts and thoughts are our own actions. Truly speaking, we give wrong suggestions to the mind. People can object to it. How do we give such suggestions? The environment creates the circumstances to have such ideas. We move in that sort of environment. (SDG- 24, 25)

SUPER CONSCIOUSNESS - INFERIOR TYPE

The upper region marked as 'U is the first point of the heart and the lower region denoted by 'L is the second part of the heart. The upper one is the landing point of the great rishis. They come in this state after a good deal of penance and sacrifice. The thing is not open to everybody, although so near, but only to him who really deserves it. The lower region is generally the place of common folk. Super-consciousness of the inferior type abides in the region marked 'U. You begin to become conscious of many godly things when you reside in this region. The man always intoxicated with worldly things cannot reach even this state of super-consciousness of the inferior type. (ERY-41,43)
Our super-consciousness travels in this region, till we come to the point of the superior type of super-consciousness, as we call it. (ERY-43)

SUPER CONSCIOUSNESS - SUPERIOR TYPE (D1)

If you enter the upper region, cleaning the points 'A and 'B, you make yourself deserving for reaching the other sort of super-conscious state which lies in this region of heart. One who thoroughly cleans the point 'B receives, then, the happy tidings of his entry into that sort of super-conscious state I am going to deal with hereafter.(ERY-43)
In the heart the upper region lies on the right side whereas here in this part it lies on the left side and the lower region is on the right. Here, 'A1 and 'B' are the points akin to those (i.e., 'A and 'B) in the heart. In the portion called 'D1 there is superior sort of super-consciousness. The only difference is that the ideas creeping in at 'A1 are finer. It is left to the abhyasi to purify the point 'B1 so that finer things may begin to reign. You get purified to the same extent in this portion as you purify the points 'A and 'B of the heart. The people generally proceed with the right side, called the lower region, because they have not purified the heart so much as to enable them to enter this portion in brighter state. They want to enter with all the things they possess. Thus they try to attempt an impossibility by trying to proceed with the left side. It depends much upon the worthy master or the guide to lead his disciple on to the right (correct) side with his things or belongings cast asunder. Here the cosmos begins, which is a part of this big circle of Heart. Here people often feel the light being displayed in heavy showers. But this is not our goal. We must tear it off before we cross this big circle of Heart.(ERY-43,44)

SUPER CONSCIOUSNESS - SUPER FINE STATE (D2)

Similarly we now come to the other part of the region, called 'D2 the upper one. The right side is the lower region. Here we find the superfine state of super-consciousness. It all depends upon the point 'B' of the heart which if purified to the core, will land you at the point 'A2 which lies in the region 'D2. A little beneath the superfine state of super-consciousness (i.e. behind the skull) where the region of Mind begins there are again two parts having the same points, but they are passed over easily to reach the point which I shall show by a diagram later on. I have discussed enough the heart region, though only in outline. I shall now deal with the finer stages that we come across during our march onwards. (ERY-44,45)

SUPER CONSCIOUSNESS - SUPER FINEST STATE (D3)

After crossing the mind region there comes the Central Region. Super-consciousness of the finest type comes in this region. The theory of lnvertendo comes in again - as explained in The Commentary on Ten Commandments of Sahaj Marg. What we find on the right side of the heart, we find on the right side of this region too. 'D3 is the last stage of super.-consciousness where every stage is gone -Zero- Nothingness. It is superfinest state of super-consciousness. This kind of super-consciousness is reserved for the Incarnation of Deity. The state is sometimes, though under very rate and exceptional circumstances, bestowed upon some special personality too, who generally comes for the change of the world. His position, comes next to Incarnation of Deity. He practically enjoys the same position as regards the working of Nature. (ERY-48)

SUPER MIND

Please see FIRST MIND also.
There are only such symptoms as give an idea of this big region. Now we take up the higher stage. We have said that calmness remains predominant in the region of heart when it comes in original form. What kind of calmness prevails there is beyond ones conception, but in order to express it somehow or other I may say that if calmness prevailing in the heart region be refined, it may roughly express the type or character of the calmness in the region of mind. It is only an idea of calmness that now remains; in other words the forgetful state of calmness is dominating there, which is not the only thing to be acquired. Our anubhava shakti develops mostly when we enter this region. (ERY-46)

SUPERFICIAL KNOWLEDGE

A man is born today; he goes on growing, developing his senses and faculties by stages. A time comes when he gets ripened, both in wisdom and folly. Occasions sometimes arise when he has to make clear-cut decisions as to what he should do to serve his ultimate purpose. He comes across men of knowledge and learning who put things to him in diverse colours. They talk about the philosophy of dvaita, advaita and visishtadvaita. He hears them and takes impressions thereof. He takes into his understanding the views about God, man and the universe and also about maya, jiva and Brahman. All the discussions and the interpretations bring to his view the same thing in numerous different colours. He presumes that he has acquired the real knowledge of things and is able to interpret a thing in several different ways. But that is all mere superficial knowledge having no relation to the actual realisation of the thing. Of what avail can that knowledge be in the practical field? This is generally the case with most people. (SS-395)
Generally learned men, though I respect them much, express their opinion about Realisation or its condition on the basis of their learning, and not upon their empirical knowledge which is really the dependable one. For that reason I regret to say that Realisation has now become a present day art. The reality has sunk down deep, leaving its outer cover for the artists to paint with colours according to their mental taste and skill. The result is that people begin to focus their attention on those very paintings and get in to them to an extent which is neither spiritual nor real. I believe one must not have any right to touch the subject of Realisation, unless he has attained it in true sense, whereby the Divine wisdom has awakened in him. (SS-415)

SUPERFLUOUS ITEM

As for my own handicaps, I may say that together with all this I have to attend to my own job of carrying out Nature's work entrusted to my charge. Besides that I have also to look to the spiritual training of my associates which is no less tiring a business for one in my position. I therefore find my heart and brain incapable of withstanding that much strain. Besides, this superfluous item forcibly imposed upon me offers serious hindrance in Nature's work entrusted to me, with the result that it suffers heavily. I fail to understand why this sort of service should be demanded of me when there is a host of doctors around them to cure their bodily diseases. The doctor who treats such cases is no doubt amply paid for his labours, whereas, by way of my remuneration, I do not even have the slightest diversion of their thought towards the Divine, which would have been in their own interest in the long run. There is yet another difficulty there. It is that with the increase in the number of the members, the work of curing diseases is also likely to increase heavily with the result that some day it might become almost impossible to meet the demand. (SS-474,475)

SUPER-HUMAN BEING

We submit to our Master, thinking him to be a super human being. We love him with faith and reverence trying by all means to attract his attention and favour. (DR-94)
The idea of Guru as the Supreme Divine force is very helpful in spiritual pursuit, if the Guru himself happens to be merged in the ultimate state of Realisation. You depend upon his guidance thinking him to be a super-human being. (DR-90)
I am opening today the greatest wonder of our system of Raja Yoga in the light of Sahaj Marg. Very few people could realize the efficacy of this system. We think of one thing and one alone - the super-human nature. We call It either Guru (Master) or the object of concentration. We have but one thought and that of a certain personality super-human in form; and very soon we find ourselves attached to the form so much that other things begin to look secondary. We attach importance to one and the same thing. (ERY-22)

SUPERSTITION

Some say if you take up the path of yoga, you will be faced with serious afflictions and difficulties throughout your life. That is the view of weak and superstitious people, and must never be accepted on practical grounds. Besides if it happens to be so at all, what harm can there be if, by undergoing afflictions for a life, one is likely to be saved from the miseries of all the subsequent lives? So please do what seems to be appealing to you, using your own discretion or else rely on the experience of a practical man. (SS-475,476)
When we are out of light we fall in darkness. When we are out of wisdom we become fools. When we are out of Reality we become Satan. Now they have come down to the adverse state of Reality. They begin to imbibe that which is not in consonance with Reality. In other words animalism begins to spread into them and they begin to peep into the state which an animal has. Some times they will think 'Since I tamed this cow I began to get enough money, I tamed a horse and I have a grandson'. So such ideas are nurtured. Such conditions when observed for some time breed so many other ideas which we call superstitions which themselves denote they have no meaning. But this is the result of only gross thinking. When we take the finer aspect of grossness we begin to think ourselves spiritual. That is also a superstition. They think of what they are not really. If milk is adulterated in wine it remains no more milk. (SDG- 111, 112)
In any religion which becomes old such things creep in and then saints come to remodulate. But unfortunate it is that such saints do not come at all times. That is because we do not call them for it. Why do we not call them? Because superstitions become in the mind of the people a religion by itself. And they are so immersed in it that they do not think what is above it. What is above the superstition is really a power which can call the saints. And that is the spirit required for the transformation of the lives of whole of the world. A doctor can cure a disease but the shepherd cannot. (SDG-112)

SUPER-SUPRAMENTAL

Sri Aurobindo has talked so much about the supermind which he claimed he was bringing down upon the earth. But as a matter of fact it always comes down upon the earth when some superior force in the form of a special personality is in existence in the world. It is not actually the supramental that works by itself for the changing of the character of the world, but a still stronger power of the subtlest nature which I might, for the sake of understanding, call as super-supramental, which is above the level of Sattva, Rajas and Tamas. 'Higher above there is a still greater force which is used, and can be utilised, by the personality who comes down for the special work of Nature. This is the highest mark which Sahaj Marg aims at.(SS-129,130)

SUPPLICATION

A devotee is concerned with nothing but the Master's close attention towards him and his nearness to Him. The nobleness of heart now takes another turn. When one has accepted Him as the Master he can lay before him every wrong committed unknowingly by him, or anything that might be against the principle, in the capacity of one feeling guilty. In this way one impresses his own meekness upon the Master, who also begins to think that the wrong committed by the devotee is really pardonable since the feeling of supplication is present in his heart, for which he has presented it to the Master. The tender softness reveals his feelings of true supplicancy. That means that the impediments present in him are removed and the weight thereof has been set aside.(IB-57,58)

SUPPORT

That is perhaps the strangest thing to me. Raja Bhartruhari, when awakened to godly thought,had a pillow to rest his head upon, but after some time he gave it up thinking it not worthwhile. The pillow stands for 'support', the divine support, or in other words reliance upon God,* giving up everything of his own. Is it not of the greatest value if it could be possible in ordinary grihastha life? How to remain constantly busy with Divine thought while doing one's worldly duties? One might say that the two being contrary to each other cannot be taken up together. But that is not the case. It is quite possible and easily practicable if one takes it up in earnest. In due course godly wisdom awakens in him and he begins to work with it in all his activities of life.
The Urdu word Takiya means pillow as also 'reliance. (SS-459,460)

SURAT

After years of practice when the meditation grows deeper and the thought begins to start one's upward march, one comes to a point where one feels 'I am the power myself' It happens when Surat comes in contact with glimpses of the Divine. It loses its own character and gains the Divine one. There one starts to feel 'I am Brahman'. I give the meaning of Surat in this way. When thought comes In contact with soul, a third thing - a spark, is produced. This is termed Surat. It leads to the Highest. Thoughts lag behind. They have no accommodation in the sphere of Divinity.
After sometime when Surat leaps forward, it brings in the Divine character. The self has been effaced. So naturally one goes a little further and every step brings to it lot more of Divinity. So Divinity remains in his thought. Then he begins to feel the greatness, as his mind is also trained to feel it. There he develops to 'All from Him (Brahman)'. A step back reveals to him a part of the nature of God - 'All is Brahman'. This is the effect midway between charging reality and going beyond it. One feels 'All is from God'.
When all these stages are over an abhyasi begins to feel himself as above all that has been said above. Thus the real character of Brahman and of himself dawns. Going beyond, everything is silent, and silence itself becomes silent. (PP-158)

SURRENDER

The easiest and surest means to achieve the goal is to surrender yourself to the great Master and become a 'Living Dead' yourself. This feeling of surrender, if cultivated by forced or mechanical means, seldom proves to be genuine. It must develop automatically within you without least strain or pressure upon the mind. If the knowledge of self is retained, even then it is not true surrender. What remains to be done when you have surrendered yourself in the true sense? Nothing. I believe that in this state an abhyasi will be in close touch with Reality all the time and the current of Divine effulgence will continue its flow to him without any break. In this way you can solve your problem of life in the easiest and most efficacious way in the shortest possible time. (WU-60)
When the thought of cooperation springs up in the abhyasis mind he has come up to the first state of surrender.(SS-79) What we should actually do is to surrender oneself to God. The thing may seem to be difficult in the beginning but it is really the easiest.(SS-468)
How do we know that our Surrender is complete? It is when we begin to know that the abhyasi is surrendering naturally to all humanity. When surrender is perfect the idea of surrender itself is gone, and it becomes completely natural. To acquire naturalness should be the main care of the abhyasi. Surrender and cooperation are twin sisters. (SDG-42,43)
We practice Bhakti or devotion in order to achieve communion with the Supreme Master. We look upon Him with faith and reverence. By degrees we become so closely intimat to Him that every other object loses prominence in our eyes. This is submission to the will of the Master, or in the other words the beginning of self-surrender. It goes on developing as our faith grows stronger. It brings us to a stationary condition stopping the oscillations of the mind. In due course we begin to feel ourselves overpowered by some great force which drives our mind away from everything else. We become free of the unwanted activities sticking all the time to the right functioning of the organs (the indriyas). Self-surrender is nothing but a state of complete resignation to the will of Master, with total disregard of self. A permanent stay in this condition leads to the beginning of the state of Negation. When we surrender ourselves to the Great Master we begin to attract a constant flow of highest divine force from Him. In this state a man thinks or does only that which is his Master's will. He feels nothing in the world to be his belonging but everything as a scared trust from the Master and he does everything thinking it to be his Master's bidding. His will becomes completely subservient to the will of the Master.(DR-93,94)
The Bhagawad Gita, too, deals with the state of surrender. It is not an ordinary thing to be achieved easily. It begins after complete negation of all senses and faculties for which we proceed by elementary rules of devotion.(DR-94)
To effect the surrender of heart in the easiest way, only an act of will is required. But, the lighter and finer the will the more effective shall be its working. An act of will lying in the form of a seed, of an insignificant volume in the deeper cores of consciousness, shall soon develop into a full fledged tree stretching its branches all over. Finally, the adoption of this method is sure to bring in an attitude of renunciation from the very first day. A courageous start is all that is needed for the purpose.May the true seeker see the light and wake up to the call of his real Self. (SS-135)
If we seek that which relates to our wishes, we can never claim to have surrendered in the true sense. In case of surrender, the abhyasis will merges into the Master's will. (SS-243)
Surrender means washing away the idea of 'I' ness. For this the easiest way is that we should feel dependency on God almost all the time with attachment and devotion. If you try for surrender 'I' is there, which develops, making it stronger and stronger. in this way instead of trying to jump into the water one jumps into the fire. (PP-195)
Taking up the path towards the Ultimate is what the word surrender conveys, and this is the only surest path for the' attainment of complete perfection. So long as you do a thing and know that you are doing it, it is not the right course, and you are away from the level of surrender, because the feeling of ego is also there. Surrender is free from any conscious idea of ego. Everything there goes on in an automatic way according to the need of the moment without any previous or after thought.
But greatest precaution is to be observed in this respect. Surrender to one who is not up to the mark, or has not reached upto the final limit of perfection, is highly detrimental to our ultimate Purpose. But at the same time, it is very difficult to judge and decide whether one is really so or not. That is a matter of luck which is subject to the effects of sanskaras. Prayer can also be of help in this respect, for thereby alone can you create ripples in waves of Nature. The reaction of it shall be automatic and the solution will come by itself. (SS-326)
We submit to our master, thinking him to be a super-human being (DR-94)
A beautiful example of surrender is presented to us by Bharat, the son of Dasharath when he went to the forest along with the people of Ayodhya to induce his brother Ram to return. In reply to the entreaties of the people Ram 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 Bharat, who was himself there to induce him to return. But he calmly replied, It is not for me to command but only to follow. Therefore self-surrender has great importance for an abhyasi in his pursuit. (DR-94)
You say that you have surrendered yourself but again you say that you doubt whether you do it fully or not. That is ambiguous. When you have surrendered, the question of doubt does not arise at all. So please give up doubting. (SS79)
Onething more. Surrender is not an ordinary thing to be achieved easily. Therefore self-surrender has great importance for an abhyasi in his pursuit. (WU-61,62)
The better way may be that whatever you are, you go, with all of it, towards That (Ultimate Purpose) i.e. there should remain nothing, whose face does not get turned to that side; which means that all the belongings - Physical and Spiritual - that may be there, be surrendered to Him; so that you are left with nothing in yourself, except remembrance. (SDG-34,35)
The simple fact of the matter, anyway, remains that whatever is there, be surrendered to Him. 'If the Lord be had at the cost of your head, you should know the bargain as quite cheap. (Sheesh diye yadi Hari mile, tho bhi sasta jaan.) The sages of yore have regarded the state of acceptance of and happiness in Lord's will, as surrender. Now I give a prescription: 'Yearning' pure and simple to reach Him and Him alone! If the real thing is not there to begin with, just imitate it. If someone continually imitates a mad person, he is bound to go mad. Even so, if man continues to reach the Lord (Ultimate), the real is bound to be his lot, at last. Amen. (SDG-36)
If there is anything difficult in the path of righteousness, it is surrender, if taken up directly (that ensures the result). People usually surrender verbally alone by going to the temple and bowing to the idol. It is not surrender at all. Actually, it is a sort of state when one feels like a child going to the lap of his mother even if a tiger attacks him. He does not know whether his mother can save him from the tiger. The Best way of surrender which I have stated is to Feel Dependence Upon God. Before it as already said there must be yielding attitude to a really capable Master. By doing surrender we generally know I am doing it. So we proceed with the I which should be shaken off. In this way Self develops but not surrender. Surrender is really the outcome of Bhakti (Devotion) if it is done in the real sense. (SDG-42)
The consciousness of separate entity not only bars the spirit of surrender but sometimes produces altogether different results from those desired. If a tiger feels he is a tiger, he will pounce upon his own cubs. If a man thinks himself to be a man he will torment others like a demon. (SDG-42)

SWIMMING

Here the Gurus assistance is still needed, since even the subtlest force of the swimmer in the act of his heavy swimming sets up waves of energy that erect a barrier against progress. Only the experienced, capable and watchful Guru helps in settling the waves and teach the swimmer the art of light swimming which is almost akin to floating. but still is not floating which type of swimming does not set up opposing waves. The Guru also helps to keep the swimmer from slipping into enjoyment of the state of light-swimming which will impede further progress, and takes him on the further journey. (WU-81)
When everything is alright and one is charged fully with Divine Power, swimming in the Central Region commences, but only after crossing the rings of light. To start the swimming, the help of a very high power is needed. (SS-446)