问题不在于对某人的降服或奉献。你降服于你自己。降服就是认清阿特玛（Atma）就是自己。降服确实意谓对人人皆神的认识，对无人降服，无物可用来降服及没有任何人有资格接受降服的认识。一切是神。只有神实存。

降服于主就是降服所有思想和行动，而不期盼行动的果报，也不是为了获得其结果才去行动，而是基于自己的义务而采取行动。行动是奉献给主的，是故，结果由主决定。

不知足者与迷失者一样的糟。信靠主并接受你的命运，随遇而安。祂在你之内，与你同在。祂最知道什么时候该给什么。祂充满爱。

把你自己交到主的手里。让祂决定成败又何妨？祂或许一心一意要把你训练得刚强起来，或者终究是为你好而做的一切。你怎么判断？你是何方神圣可做出判断？为何判断？

乘搭火车旅行时，你只须买票，进入正确的车厢坐下，其余一切交给火车引擎好了。为什么你要头顶床和皮箱？同理，把一切交给主，信任祂，由祂安排，你只须竭尽所能做你该做的就得了。

只降服于我。如果降服是彻底的，并且把所有的意言行及其结果都奉献给主，那么，祂就答应了你，会把你从罪恶与哀痛中解救出来。

那全看牵涉于其内的人们而定了。对一个持有纯净思想和纯净之心而又降服了薄伽梵的信徒而言，斯瓦米完全对那生命负责并悉心照顾那信徒。然而，若是一个持有强大自我的人，依赖的是自我欲望而不是薄伽梵，那么，斯瓦米就跟他保持距离而袖手旁观了。

如你想得到主的爱，你就应该做好彻底降服的准备。你不应该执著肉身也不应该重视荣誉或尊敬。你应该完全从所有这一切中解放出来。唯有如此你才能亲近主。

如果你想进入‘超脱’的宫殿，你会发现大门之前有两个守卫者在看守。这进口即你供奉你自己的地方，而这或可被称为‘降服’之门。两个守卫者被称为努力（Srama）和耐心（Dama）…不论你在降服之中做出的供奉多大，你还是不可能在缺乏努力和耐心之下进入神的宝殿。

只要在神与个人的‘我’之间存有分殊，这样的心念就不能被称为彻底的降服。只要这二元性显现，你就不能接受这种情况为彻底降服。

作为降服者行为的一个标志和为了维系之，念着神的名号就够了，什么都不需要。灵修枯竭摄生法的药方是不存在的。忆念（Smarana）就足够了。

It is not a question of surrendering or giving to some other one. One surrenders to oneself. Recognition that the atma is oneself is surrender. Surrender really means the realization that all is God, that there is nobody who surrenders, that there is nothing to be surrendered, nor is there anyone to accept a surrender. All is God. There is only God.

Surrendering to the Lord is surrendering all thoughts and actions, not wishing for the fruits of the action, not doing action to gain its fruit, but doing the action because it is one’s duty. The act is dedicated to the Lord and the results, therefore, are borne by the Lord.

The discontented man is as bad as lost. Rely on the Lord and accept whatever is your lot. He is in you, with you. He knows best what to give and when. He is full of prema (love).

Resign yourself into God’s hands. Let him give success or failure, what does it matter? He may be bent upon toughening you, or it may be for your good in the long run. How can you judge? Who are you to judge? Why judge?

Sathya Sai Speaks 3, p.93

When you travel by train, you have only to purchase the ticket, enter the proper train, and take a seat, leaving the rest to the engine. Why should you carry the bed and trunk on your head? So, too, put your trust in the Lord and carry on to the best of your ability.

Surrender to me only. When that surrender is complete and all acts, words, and thoughts are dedicated to the Lord along with all their consequences, then he has promised that he will free you from sin and sorrow.

It depends on the people involved. In the case of a devotee who has pure thoughts and a pure heart and who has surrendered to Bhagavan, then Swami takes full responsibility for that life and takes care of that devotee. But where a person has a big ego, relying on ego desire and not on Bhagavan, then Swami keeps a distance and does not interfere.

When you want the love of the Lord, you should be fully prepared to completely surrender yourself to the Lord. You should have no attachment to your body or pay attention to your honor or respect. You should completely detach yourselves from all these. Only then can you get close to the Lord.

If you want to enter the palace of moksha, or liberation, you will find that at the main entrance there are two guards. This entrance is the place where you offer yourself, and it may be called the gate of surrender. The two guards who are there are called Srama (effort) and Dama (patience)…However much you offer yourself in surrender, it is not possible for you to enter God’s abode without Srama and Dama.

So long as there is this distinction in the mind of the individual between God on the one hand and “I” of the individual on the other hand, this cannot be accepted as complete surrender. So long as this duality is evident, one cannot accept the situation as complete surrender.

As a sign of this deed of surrender and in order to sustain it, nothing more is enjoined than constant remembrance of the name. No regimen of exhausting sadhana is prescribed. Smarana (remembrance) is enough.