Serving with Samatva-buddhi
19 May 2004
Dear and blessed Ramesh and Others at CIRD - Delhi:
Harih Om Tat Sat. Last night, during the after dinner Satsang, I was discussing the 2nd chapter of Bhagavadgeeta – verses 47 and 48 on Karma Yoga – explaining the words and phrases one by one, writing on the board. Karma-yoga is not the doing of karma, which is only the performance (karma-nirvaahana). If the action has to become a yoga-saadhana, then one has to ‘seat himself on Yoga’. Only then karma will become karma-yoga.
What is that Yoga on which you have to sit? Evidently it is not a physical sitting. Which part of your being then should sit on yoga? Internal constituents alone are employed, say, mind and intelligence. Mind thrives on feelings and attitudes, while intelligence does reflection and introspection. Through these alone one has to stabilize himself on yoga.
For that, one has to know what is yoga, on which he can fix his mind and intelligence. Krishna thus defines yoga: “Leave sanga (false identification) with either karma or its result,” he says.
The next question is: what is sanga, how is it to be identified and removed? Krishna says, deflections or agitation caused by siddhi and asiddhi (fruition and non-fruition) of an action represent the sanga one has towards it. This means the preference and prejudice towards the desired and undesired result should stand abandoned. For that, a new, sublime note of equal acceptance of either and both should be inculcated, pursued and preserved.
Thus, getting stabilized in karma yoga means cultivating samatva buddhi. The mind and intelligence should love to be sama, equal, towards any kind of result flowing from any karma.
What result can flow from karma? Any karma is a specific effort to get at a desired end. Normally when it is performed properly with care and attention, the designed result should be had. If ever an exception arises, the mind and buddhi must have the openness and catholicity to welcome, accept and assimilate the outcome, as part of the complex world process.
In explaining samatva towards sidddhi and asiddhi, I am reminded of CIRD and the thoughts some devotees express on it. They say, “So much has been spent and it is not fully utilized, etc.” But, no such thought arises in my mind at all. CIRD was primarily set up for the unhindered conduct of our yearly visits and Jñaana Yajñas. These take place quite well now. While setting it up, we had conceived of some broader perspectives. Some of these, like Brain Stimulatium, Children’s programme, etc. are being conducted very well.
More important is the fact that because of the CIRD, many of you have come together and work jointly for the mission. The latest is the effort of archiving all the Vicharasetu issues in CD. This is an arduous task and I understand that devotees spread over the whole world are coming forward to share in this mammoth endeavour. It is so pleasing and inspiring!
I have my fulfillment about CIRD already. This can only be further extended by whatever the Center does now. A Centre does not mean that one of the present Sannyasins from here will have to be there. Any such Centre is for the sake of the local people, to facilitate their saadhana and inspire them to work for the long-term benefit of the society. This is already taking place.
The massive task of Copying Vicharasetu in CD is a very important step in CIRD’s objectives. All that I feel is that the participants should do it with sufficient attention, avoiding omission and errors. At an average of 300 pages a year, if you count 39 years of its publication, it will come to 11,700 pages. If abridged, it will still be about 7000 pages of book matter. Is it not substantial?
I would like you all to put them in print, dividing and categorizing the whole matter. Before long, it will be 50 years of my Sannyaasa. By then, this plus a significant programme to instil the ideals of renunciation and austerity in people should be taken up, I think.
So, go ahead and let the participation spread to the nooks and corners of the world.
Love and ashirvaad.
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