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Harih Om Tat Sat. Jai Guru. Jai Guru. 

Yesterday we went into the deeper study of activity and its relevance, source and what not! We are all born in this world. Every one of you will have to simply agree that we are not born of ourselves. I am not speaking of our body not having been born of ourselves. Our birth is not in any way occasioned by us. We were born and then only we knew that we have come into the world. How can our birth be our responsibility, choice, selection or desire?

There are children who are born but who do not have a properly working mind and intelligence. They don’t have any desire, any ambition. They almost eat their food, sleep. There are children who can distinguish only the mother and nobody else. What does it mean? Do you mean to say he has opted for such a body and such a birth? Why don’t you look at these simple facts and understand that the whole scheme in the world is not at all our option? We cannot basically and ultimately interfere in it. But in between, we have some options, if all our faculties are intact. As our birth is not a result of our option, so also is our activity. We have hunger and thirst. We eat and drink. Though we are responding to the hunger and thirst and eating and drinking, the process results in formation of blood, formation of energy, which calls itself to be spent and utilized. That is how the activity comes in between.

So, for this activity, who or what is responsible? That is where Krishna says “Understand that there is a prakṛti, nature”. We can make one sentence - Nature itself is responsible for our activities. He has said, nature has got three guṇas - Sattva, Rajas and Tamas. Each guṇa has its specific set of influences. Motivated, compelled, persuaded and held by them, we are active. Have you ever thought of this statement? I don’t think. You might have heard. To hear is one thing, to possesses the knowledge is another, to honour it, to adhere to it, to be governed by it is different. If all the activities are caused and preserved by nature, where is the question of our option, our ego etc. coming? Now you think of the other shloka,

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।

karmaṇy-eva-adhikāras-te mā phaleṣu kadācana

(Bhagavad Gita 2.47)

If the activity itself is not originated from us and we are not the cause of our activity, the sequence that follows, the outcome that follows, namely the results, they also we are not bringing. As is the activity, so are the results. Why do you butt in and bring about a division? “Activity is nature’s, result is mine”. When the activity takes place, result also will follow. Let the result follow, utilize them, make use of them, do further activity. Let this cycle go on. Where is the question of your ownership?

At any point of time, if a child is born to you, the child is born. Because you were a couple, your wife had productive uterus, some kind of an interaction took place. All these are provided by nature. Naturally after eating, a few hours later you evacuate, urine and stool come out. Similarly from the womb, the child also comes out. What is there special about it? Each organ is meant for a certain function and the function is meant for a certain outcome. In things which are small, microscopic, as also big, macroscopic, the same principles of nature are in force.

If all the activities are progenited by nature, where is the question of our becoming responsible and becoming an owner of them? Can you extend this principle to everything that you do? I do something and I succeed. It is very natural. I do something, rarely I fail. This morning, I had a feeling, “Why did I not think about it earlier?” The whole process has been unduly delayed. I had entrusted it to somebody, somebody reminded. Even at the last point, my reminder is what made them move and ultimately I am told now, it is this, it is that, it is not possible and all that. The same thing could have taken place a few weeks or months earlier. That was not done.

Now, suppose I go on thinking that why was it not done….that is the thought that comes to anybody. It will create unpleasantness; it will kill the enthusiasm in the minds of the people. So I have to think in my own way and then say “Okay. This delay has come. What can be done?” That is how we use concepts like maybe it is fated to be so. What is this? It is only one way of thinking about it to be reconciled and harmonious with the delay or with the misdoing. You may say anything. But you must be harmonious with the outcome.

Today I was telling myself , myself means, Your Lord, saying that “We have got trapped into a situation, weeks and months are passing, the Naimisharanyam auditorium, at least the ground floor should be ready for the oncoming December function. What are you going to do? How to get rid of this trap? When can we start work?”

Rajan-Ji and Ramu came to me. Rajan and Ramu came to me and said that “This is the situation. Now what shall we do? The collector will not take the paper unless he is told.” and all that. So I was thinking - who will help? Who will help? Who will help? Still the right person did not strike my mind. For not striking at the right person, whom can I blame? I can blame myself. See, a thought should come to you at a time. If it does not come, what will you do? That is why our scriptures say, to have the right memory at the right time, you must have the blessing of God. Rely upon him. Then only the right memory will come.

One day I was looking for, referring to Namrata. I could not get the name. I told Mother, “That girl who has come here from Punjab.” I was referring to her, “That Punjabi girl”. Ma was asking, “Which Punjabi girl?” After sometime I got her name. Now you tell me - What shall I do? Don’t you think if the loss of memory or mismemory is part of the body, body’s function, right memory is also part of the body, body’s function?

So, the real sādhanā is to reconcile with everything and to understand that everything is motivated by nature, provided for by nature, implemented by nature, executed by nature, led by nature. It is a very simple proposition.

कार्यते ह्यवश: कर्म सर्व: प्रकृतिजैर्गुणै: ॥

kāryate hy-avaśaḥ karma sarvaḥ prakṛti-jair-guṇaiḥ

(Bhagavad Gita 3.5)

Prakṛti-jair-guṇaiḥ sarvaḥ. Everything is done by the three guṇas of prakṛti, three guṇas of prakṛti. You cannot keep quiet even for half a second. This shloka can you understand or this fact and make it true of you?

Krishna presents so many other thought processes. He says that right from the time of creation when human beings were born, Prajāpati, the creator has enjoined yajña on the human beings. This yajña is such that anything that you do as ayajña, not yajña, that will bind you. That means even your breathing, answering the calls of nature, everything has to be as a yajña. So where is the question of performing special yajña? You tell me. Your whole life has to be converted into a yajña. How can that be done? Simply by not having the delusional clinging to anything. See we have come to the same proposition. Have no clinging.

So with clinging, whatever you do, nothing can be done. It will bind you. Somehow, my dear children, I happened to read these verses, I don’t know how many years back. Ever since I read,

यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः ।
तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ।।

yajñārthāt-karmaṇo’nyatra loko’yaṁ karma-bandhanaḥ
tad-arthaṁ karma kaunteya mukta-saṅgaḥ samācara

(Bhagavad Gita 3.9)

This one verse was sufficient for me. That became my breath, that became my blood circulation, that became my food, that became my sleep, dream and what not! How it became, I must have thought about it, examined myself, did some cross checking and all that. Something would have taken place, I don’t remember. But I understood that here is a moon rising on a new moon day. Its brilliance is something very unique. Not one moon, a hundred or thousand moons together have sprung up on the sky. This is the way I was looking at all these propositions.

We will continue to discuss but please understand if I am able to drive home to you at least a spark of the whole thought, I think it is more than sufficient.

Harih Om Tat Sat. Jai Guru. Jai Guru.