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Harih Om Tat Sat. Jai Guru. Jai Guru.
For three days, I was discussing in the evening satsang, the central message of Bhagavad Gita, where does it start, what are the cardinals it covers, and finally where does it conclude. When I was discussing the concluding message, certainly the listeners were raising – if it is like this where is the role for paurusha etc. It was a very impatient remark and response. The paurusha should be applied for whatever is exposed in the eighteenth chapter. Without any resentment, without any revolt, one has to live and act in this world because what he will do and how he will do are sufficiently determined by nature. Your paurusha should be to understand this nature and remain reconciled with it. That is the paurusha.
“If we reconcile like that, will not troubles come?” It is imaginary. Troubles would not come. Arjuna said, “If I fight this war, all of us will go to hell indefinitely and nobody will be there to salvage us from there.” Was it not more his imagination than a fact? The Mahabharata war was fought and Krishna’s message was given. Arjuna heard it and nothing of the type which Arjuna envisaged in his mind, in his imagination happened. We are all living here now. If the population of our Bharat was ‘X’ then, it is many times ‘X’ now. We have made a lot of improvement in Science and Technology. Living conditions are better. The paurusha is to understand the grip of nature and to relax yourself to the maximum. Allow the central core in you to unfold itself. You cannot take any strong position. ‘If I do a work, I will have to do it well. If I am not able to do it, I will not do it.’ This cut-and-dried attitude will not be possible.
If there is a Prime Minister in a country and he has to work with collective responsibility with the other ministers, he nominates the other ministers. After nomination, he will have to give them independent charge of the ministries. And some of his own nominees may not act properly. There will be troubles. He may be discredited. Either you rule with all this amalgamation or you quit. Do we want people to quit every time after assuming the Prime Minister’s seat or do we want a Prime Minister who will be able to fuse all the people and go ahead? The great statement in Bhagavad Gita is there.
All activities in this world are associated with a certain evil like fire is enveloped by smoke. Don’t think that you can do a perfect job in this imperfect world. You are supposed to be attempting for perfection but be in harmony with imperfection. The death of one leader may completely change the destiny of a world. That can happen. International wars are fought only because of the whims of individuals. Anything in this world can happen. We must have the hope and the comfort that nature has her own checks and balances. Arjuna said, न योत्स्य इति गोविन्दमुक्त्वा (Bhagavad Gita 2.9), “I will not fight”. And Krishna says, “No such strong position is called for.”
Our Sankaracharya wanted Sureshvaracharya to write a Vārtika for his Bhāshya. When Sureshvaracharya attempted it, Padmapāda said “No, he has come from the ritualistic background; he should not write, I will write.” So, Sankara said, “I cannot handle it. You better write an independent book.” You mean to say Sankara should go and commit suicide because two disciples or one disciple had a different opinion? Maybe Padmapāda’s opinion was right. I don’t think we can take any such solid positions at all. It is good to become exclusive. It is good to become harmonious but the last challenge and the last culture of harmony is, be harmonious with the greatest disharmonies you confront. You may say – “No”. What “no”? Don’t bring about a division between spirituality and secularity. Become a spiritual seeker and everything in your life is spiritual sādhana. Let it be anything! It may be the construction of a place. It may be lack of people in the Ashram. It may be erring ones, troublesome people.
Somebody is asking me, “Why did you give sannyāsa to Nirupamānanda Swamiji? After getting sannyāsa, should he have behaved in this manner?” A man can change his stand any time! We are giving sannyāsa with a view to help the sādhana, not that after he has perfected his sādhana. And it was given and is up to him to honour it, to preserve it. To some extent he has done it but deep-rooted things in one’s nature are very difficult to be obliterated. So my dear souls, you understand:
The word siddhi and asiddhi refers to everything in your life, whether it is running an Ashram, doing things properly, giving deeksha to a disciple, finding the disciple to be unfit for it, every activity is like that. In all these things, siddhi and asiddhi, you must have the sama attitude. So, don’t differentiate between spirituality and non-spirituality. If you are not able to do well where you are, you will never be able to do well anywhere in this world. The answer is not leaving the world or leaving a place. The answer is leaving this rigidity and inflexibility in your mind.
Maybe we are defeated in many fronts. That defeat is necessary. I always used to say a good businessman is one who is able to withstand and sustain his losses, not the one who always makes profit. Certainly not! He must run his industry in a sustainable manner. I know Pepsi, an international company. They reduced the price of articles and said that "You sell more and make money, not you sell less and make more money". The entire profit came down but it had to be balanced by greater offtake. Let us be very, very clear about it.
A businessman must be able to sustain his loss and still go ahead because business depends upon a number of factors, external factors, providential factors. So always it cannot be roaring success. Sometimes it maybe biting failure. So, don’t think that every time it will be siddhi. It can be asiddhi, it can be siddhi. You may fall from a huge height and you have come almost ten to five feet above the ground; it is then that you will have the providential hand of protection, not that ‘I will not fall’, not that you are not about to strike the ground but before striking the ground, there may be a saving. Or maybe you strike the ground but nothing happens.
I once fell into a well. The well must have been about 12-15 feet if not more deep. A man with pick axe, one man with a shovel, another man with a kothi and then a kind of a tulām we call it, for lifting up the earth, all these things were operating. When I was passing through the edge, I suddenly fell. I don’t remember the fall but I only remember I was squatting gently and beautifully underneath. Nothing happened to me. Not that I did not fall. I did fall but by the fall nothing happened to me. This is the type of saving that you will have. Don’t stipulate that providence should come in this way and he should help me in that manner. It is this rigidity or otherwise whatever name you may give, that we have to drop. This is what is meant by Bhishma and Drona. Bhishma and Drona are these two psycho-intellectual obstructions. They are very good to make you grow but at one point of time, they also have to be left. Siddhy-asiddhyoḥ samo bhūtvā, remember that. In any matter - siddhi and asiddhi.
Harih Om Tat Sat. Jai Guru.