One who prays to God for something in return is like a wage-labourer. The devotee who regards God as his own kinsman and serves the Lord is like a master of his household. Conduct yourselves as masters and not as mercenary employees.

To develop this kind of devotion, three kinds of disciplines or Sadhana have been indicated. They are:

(1)The Mastya or Meena or fish path

(2) The Mriga or animal path and

(3) Tbe Kurma or tortoise path.

The fish can only live in water. The animal can live only on land and cannot survive in water. The tortoise is an amphibian and can survive both in water and on land. The devotee following the fish path practises his sadhana with concentration for the sake of himself and his family. The devotee adhering to the animal path can practise sadhana in solitude and not in a crowd. One individual, for instance, who had a large family, sat down for meditation in his home. As one child or another was disturbing him, be locked himself in a room and started meditation. But he was disturbed by frequent knocks on the door by someone or other. He betook himself to a forest and began meditating under a tree. But his meditation was disturbed by the droppings from the tree. Disturbed with the disturbances at home and in the forest, he felt that the best thing was to end his existence. He was unable to realize that God was present in everything and cultivate forbearance. He exemplifies the devotee with the ‘Rajo guna’ predominant.

To be able to concentrate wherever one may be is the mark of the devotee with ‘Sattvika’ quality. Whether in the midst of a crowd or alone, he is able to practise concentration. If any one disturbs his meditation, he looks upon the disturbance as coming from God and accepts it. (D3, pp. 69-70)

Meena Sadhana can be explained by remembering that fish can survive only in water. The moment it is taken out of water, it perishes. Similarly, Meena Sadhana is one which can be done only in solitude. If you sit in public, the sadhana will not be successful. Being unable to concentrate when he is mixed up with other people and being able to get concentration in solitude is called Meena Sadhana.

The animal sadhana is that in which one can get concentration on the earth only. You cannot

go elsewhere, say into water, and do it. As in this case, there are some people who can get concentration only when they are sitting in company and among others. They cannot get concentration in solitude. If they are alone, they begin to think of their family problems.

On the other hand, the tortoise can live equally well either in water or on earth. So, if we say that one’s sadhana is like Kurma Sadhana or one is able to concentrate like a tortoise, we mean that the person is able to concentrate irrespective of whether he is alone or is sitting in company among the others. This is called Kurma Sadhana. Today, there is no equal-mindedness.

You are all developing only what is related to sangha or the society. In this age of youth, it is possible for you to develop intense concentration. While your body and mind are strong, you must control your organs.

Otherwise you will have a wavering mind and you cannot control it when you grow older. If you have a wavering mind, you will be wasting your life. If things happen contrary to your ideas, your desires and your expectations, there will be excitement coming from within you. You should not be subservient to such excitement. You should control yourself and get an upper hand over such excitement. Then only, will you be entitled to God’s grace. Be in society, but remain careful to see that your faith and devotion are not perturbed. If your faith shakes, your life will become shaky. If your mind can be controlled, you can certainly do something useful and your life will become purposeful. (SSB 1973, pp. 132-133)

The three paths to attain God have equal efficacy

The Hamsa (a legendary swan) has the property of separating the milk from the water and drinking the milk only. So too, Paramahamsa (realised person, who has achieved Truth) can separate the Illusory from the Real and experience the Bliss, communicated only by the Truth. Ramakrishna was a Paramahamsa; he knew how to separate milk (Truth) from the water (untruth) added to it. When he was suffering from cancer of the throat, unable to swallow food, his disciples entreated him to pray to mother Kali, that the cancer may be cured; they felt that Kali will certainly answer the prayer if he but made it. But, Paramahamsa refused to ask any such boon from God. His attention could not be diverted to any such low desire. "Why pray? If it is Her will, it will happen; if not, that too is Her will," that was the reply.

There is a great deal of useless discussion and controversy about the paths to attain God; some demarcate three paths, Bhakti, Karma and Jnana. But there need be no controversy on their relative efficacy. They are like the confluence of the three holy rivers at Prayag, the Ganga, the Yamuna, and the unseen underground Saraswati. Ganga is the Bhakti marga (the Path of Devotion)---surrender, control of selfish, sensual pursuits; Yamuna is the Karma marga (Path of ritual and ceremonial worship, of dedicatory acts)---engaging in activities, irrespective of the benefits therefrom, doing all duties as worship, eliminating all attachment, all pride of I-am-the doer type; Saraswathi is the Jnana marga (the Path of Knowledge; of acquiring true awareness of the Reality)---cognising that ideas of bondage are all delusion that One is ever Free, devoid of change, full of Ananda. The three Paths are like the wheels of a tricycle---the wooden push-cart, which children are given, to train them to take the first steps, while learning to walk. Bhakti and Jnana are two wheels in one line at the back and the forward one is Karma. The child learns the steps and walks towards the "City of Freedom from Fear and Illusion." (SSS Vol.7)