There is freedom when you realize, that yoy are a just a witness to all that is happening.

Lets us now consider other examples of dances and cinema and stage artists, sculptures and workers of fine arts. All of them understand the importance of daily practice to keep in form. The soldier has to keep himself active by participation in routine parade and regular exercises, in absence of which neither he can depened on his marksmanship nor on war strategy. A pledge ( sankalp ) for a fixed number of japs in a fixed time ( anusthan ) may serve the purpose of fulfilling some particular objectives, but a true aspirant of self—discipline never remains contented with his limited ritual. He knows that for a quenching his thirst, he has to draw water from well everyday and for cleaniness the room is to be swapt each day. Otherwise the possibility of gaining every new achievements remains remote. The cleanliness of innerself is as important as cleaning of exterior of the body for which taking bath, cleaning teeth and changing clothes has to be done daily. Likewise, the pollutants of the turbulent extra—sensory environment of the world are also to be removed daily. Otherwise they keep on accumulating and sooner or later give rise to unsurmountable problems.

Inner - strength of man is in fact the ' CATALYST ' which transforms his animal existence with its incessant involvement in eating, comfort,and SEX into a Mahamanav ( superman, leader, social reformer etc.

Take the field of music:  Singers and instrumentalistics do not become accomplished in a day. They have to make a persistent edeavour to tune in with the octavates. In absence of the practice the musical notes of the vocalists become irractic and fingers of  the instrumentalists lose its coordination. Musical concerts are held on rare occasions, but to make oneself worthy of participation in these conference, the musician has to keep constantly in practice which is nothing but sadhana ( meditation ) An accomplished artist remains indifferent to the reactions of the audience nor does he bother about the remunerations. He feels contented with the pleasure derive from his daily practice itself. A true artist would not find any difference even when he does not get reward or recognition for his art. He would nonchalantly continue to do his music sadhana even while dwelling in a mud hut in the forest without losing interest. Mental make of a person practicing self---- discipline should have at least this much in common.

THE ESSENCE OF SELF---DISCIPLINE is imbibination of MORARLITY IN CHARACTER

The field of sadhana is one’s own inner- self. Buried herein is a tressure—house of immense riches. Where is then need for seeking and begging in the world without and in the process losing self—respect by exhibiting one’s deprivations ? The specific capabilities of the inner—self  themselves have in fact, been identified by the distinguished wiseman as the deities ( Devi—Devta ) and they devised specific spiritual procedure for acquisition of the wealth buried in inner---self through the medium of eternal rituals. For gaining physical strength, one makes use of various appliances of a gymnasium. These are thus, only implemental in building his muscles. These are thus, only implemental in helping a person to bring out his own strength. The same is true about Atm—sadhana ( self—discipline ).

A student of Atma-sadhana can learn a lot by keenly observing the mental state and physical activities of a wrestler doing his regular practice each day with successively renewed enthusiasm. He does not feel satishfied merely with his exercise but also makes arrangements for nutritious food, observes continence to conseve his energy, rubs his body with oil to maintain flexibility of muscles and learns to maintain a poise. Neglecting these parameters that are related, he can not hope for success exclusively from his exercises. Likewise, through rules and rituals for spiritual practices ( upasana ) are significant, they do not serve the purpose in totality. The aspirant has to remote his mental processes and physical activities to suit the objectives.

Prepare yourself to Excel; Divine Science of ultimate evolution of consciouness, invokes the individual self to arise.EVERY Atom of Nature is in Movement to Go ahead.

Inner Strength of man is the most powerful source of energy in this world. Whereas material resources of the world and physical competence of man have the limitation of the provindg only means of livelihood and conforts, the inner strength activates the dormant chetana  ( energy of supra conscience ) , developes the inherent – strength of man is in fact the catalyst which transform the animal existence with its incessant involvement in eating , comfort and sex into a  Mahamanav  ( superman, leader, social reformer etc.) , Rishi ( saint ) and devdoot ( messanger of God ). The ordinary intellect in a person, has only a limited capacity to benefit his own self besides a few others. With the help of inner strength , on the other hand, one can develop such talents for  self advancement, which provide means for upliftment of not only self but millions others in the society. Compared to material resources of the world, celestial attributes of the inner---self are as superior as the vital force ( life ) is to body.  Whereas prosperous persons derive pleasure only in the physical comforts of the world , a person heavenly bliss, of salavation ( mukti ) and achieves the ultimate goal of human soul in its communion with God.

HONESTY is the EXPENSIVE GIFT do not expect it from cheap people. FARMER is on sadhana to produce crop till his death.

The farmer is well aware of the significance of meditation “ sadhana “ while tending to the crop he remains thoroughly involved in his field, toiling and sweating day afterday throughout the year. In the process, he is the least concerned about the inclemency of the weather, his personal comforts and health. He caresses each and every plant and without depending on any external guidance, at his own pace takes advance decisions from application of fertilizers, irrigation, tilling, weeding, harrowing, to production of the crop before harvesting. His own volition and inspiration produce automatic reactions in him to the needs of the crop, requirements of the ancilliary equipments and animals tending to them and related implements of farming. These are automatically and effortlessly translated in to actions. In the entire process, the industrious farmer remains oblivious to exhaustion, boredom and haste to achieve results. He does not insist on immediate results for his labour. Since he is aware that the crop take its own time to mature and has to wait patiently till then, he remains free from the anxiety of filling his godowns with the produce. He also finds it unnecessary to anticipate any fixed quantity of grains out of the field, since it is dependent on so many factors. In this manner he is continuously involved in his sadhana of farming. From time to time he does come across problems but these are surmounted by him with his own expertise and resources. The crop is never neglected. He is unable to rest without making arrangements to fulfill the needs of the crop. Later, when crop matures and the grains ripen, he takes the produce home with gratitude to the creator. Since he had not been expected any fixed quantity of grains, he does not feel dissatishfied with the final out come. Whatever is achieved is considered the will and gift of the God. This is the sadhana of a farmer, which he continues to perform from his adolescence to death with unwaivering faith. In this sadhana he neither  takes risks nor feels tired. Nor does he feel bored of indifferent. In this way a farmer presents an ideal example for aspirants to sadhana.