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Our great defect in life is that we are so much drawn to the ideal ,
the goal is so much more enchanting so much more alluring, so much bigger
in our mental horizon, that we lose sight of the details altogether.
But whenever failure comes, if we analyse it critically, in ninety nine
percent of cases we shall find that it was because we did not pay
attention to the means. Proper attention to the finishing, strengthening
of the means is what we need. With the means all right, the end must come.
We forget that it is the cause that produces the effect; the effect cannot
come by itself; and unless the causes are exact, proper, and powerful, the
effect will not be produced. Once the ideal is chosen and the means
determined, we may almost let go of the ideal, because we are sure it will
be there, there is no more difficulty about the effect . The effect is
bound to come. If we take care of the cause, the effect will take care of
itself. The realization of the ideal is the effect. The means are the
cause : attention to the means, therefore, is the great secret of life. We
also read this in the Gita and learn that we have to work , constantly
work with all our power ; to put our whole mind in the work. Whatever it
be, that we are doing. At the same time, we must not be attached. That is
to say, we must not be drawn away form the work by anything else; still,
we must be able to quit the work whenever we like.
If we examine our own lives, we find that the greatest cause of sorrow
is this : we take up something, and put our whole energy on it - perhaps
it is a failure and yet we cannot give it up. We know that is hurting us,
that any further clinging to it is simply bringing misery on us; still, we
cannot tear ourselves away from it. The Bee came to sip the honey, but its
feet stuck to the honey pot and it could not get away. Again and again, we
are finding ourselves in that state. That is the whole secret of
existence. Why are we here? We came here to sip the honey, and we find our
hands and feet sticking to it. We are caught, though we came to catch. We
came to rule; we are being ruled. We came to work; we are being worked.
All the time, we find that. And this comes into every detail of our life.
We are being worked upon by other minds, and we are always struggling to
work on other minds. We want to enjoy the pleasures of life; and they eat
into our vitals. We want to get everything from nature, but we find in the
long run that nature takes everything from us - depletes us , and casts us
aside.
Had it not been for this, life would have been all sunshine. Never
mind! With all its failures and success. With all its joys and sorrows, it
can be one succession of sunshine, if only we are not caught.
That is the one cause of misery: we are attached, we are being caught.
Therefore says Gita: Work constantly; work, but be not attached; be not
caught. Reserve unto yourself the power of detaching yourself from
everything, however beloved, however much the soul might yearn for it,
however great the pangs of misery you fee if you were going to leave it;
still, reserve the power of leaving it whenever you want. The weak have no
place here, in this life or in any other life. Weakness leads to slavery.
Weakness leads to all kinds of misery, physical and mental. Weakness is
death. There are hundreds of thousands of microbes surrounding us, but
they cannot harm us unless we become weak, until the body is ready and
predisposed to receive the. There may be a million microbes of misery,
floating about us. Never mind! They dare not approach us, they have no
power to get a hold on us, until the mind is weakened. This is the great
fact: strength is life, weakness is death.
Attachment is the source of all our pleasures now. We are attached to
our friends, to our relatives; we are attached to our intellectual and
spiritual works; we are attached to external object, so that we get
pleasure form them. What, again, brings misery but this very attachment?
We have to detach ourselves to earn joy. If only we had the power to
detach ourselves to earn joy. If only we had power to detach ourselves at
will, there would not be any misery. That man alone will be able to get
the best of nature, who having the power of attaching himself to a thing
with all his energy, has also the power to detach himself when he should
do so. The difficulty is that there must be power to attachment as that of
detachment. There are men who are never attracted by anything. They can
never love, they are hard hearted and apathetic; they escape most of the
miseries But the wall never feels misery, and the wall never loves, is
never hurt; but it is the wall, after all. Surely it is better to be
attached and caught, than to be a wall. Therefore the man who never loves,
who is hard and stony, escaping most of the miseries of life, escapes also
its joys. We do not want that. That is weakness, that is death.
That soul has not been awakened that never feels weakness, never feels
misery. That is a callous state. We don't want that. At the same time, we
not only want this mighty power of love, this mighty power of attachment,
the power of throwing our whole soul upon a single object, loosing
ourselves and letting ourselves be annihilated, as it were, for other
souls which is the power of gods. The perfect man can put his whole soul
upon that one point of love, yet he is unattached. How come this? There is
another secret to learn.
The beggar is never happy. The beggar only gets a dole with pity and
scorn behind it, at least with the thought behind that the beggar is a low
object. He never really enjoys what he gets.
We are all beggars. Whatever we do we want a return. We are all
traders. We are traders in life, we are traders in virtue, we are traders
in religion. And alas! we are also traders in Love.
If you come to trade, if it is a question of give and take, if it is a
question of buy and sell, abide by the laws of buying and selling. There
is a bad time and there is a good time; there is a rise and a fall in
prices: always you expect the blow to come. It is like looking at the
mirror. Your face is reflected: you make a grim face there is one in the
mirror; if you laugh, the mirror laugh. This is buying and selling, giving
and taking.
We get caught. How? Not by what we give, but by what we expect. We get
misery in return for our love; not form the fact that we love, but from
the fact that we want love in rerun. There is no misery where there is no
want. Desire, want, is the father of all misery. Desire are bound by the
laws of success and failure. Desires must bring misery.
The great secret of true success, of true happiness, is this: the man
who asks for no return, the perfectly unselfish man, is the most
successful. It seems to be a paradox. Do we not know that every man who is
unselfish in life gets cheated, gets hurt? Apparently, Yes. "christ was
unselfish, and yet he was crucified." True, but we know that his
unselfishness is the reason, the cause of a great victory the crowning of
millions upon millions of lives with the blessings of true success.
Ask nothing; want nothing in return. Give what your have to give; it
will come back to you but multiplied a thousand fold but the attention
must not be on that. Yet have the power to give: give, and there it ends.
Learn that the whole of life is giving. that nature will force you to
give. So give willingly. Sooner of later your will have to give up. You
come into life to accumulate. With clenched hands you want to take. But
nature puts a hand on your throat and makes your hands open. Whether your
will it on not, you have to give. The moment you say, "I will not". the
blow comes; you are hurt. None is there but will be compelled, in the long
run, to give everything. And the more one struggles against this law, the
more miserable one feels. It is because we dare not give, because we are
not resigned enough to accede to this grand demand of nature, that we are
miserable. The forest is gone, but we get heat in return. The sun is
taking up water from the ocean, to return it in showers. Your are a
machine for taking and giving: you take, in order to give. Ask, therefore,
nothing in return; but the more you give, the more will come to you. The
quicker it will be filed up by the external air; and if you close all the
doors and every aperture, that which is within will remain, but that which
is outside will never come in, and that which is within will stagnate,
degenerate, and become poisoned. As river is continually emptying itself
into the ocean and is continually filing up again. Bar not the exit in to
the ocean. The moment you do that , death seizes you.
Be, therefore, not a beggar; be unattached. This is the most terrible
task of life! You do not calculate the dangers on the path. Even by
intellectually recognizing the difficulties, we really don't know them
until we feel them. From a distance we may get a general view of a park;
well, what of that? We feel and really know it when we are in it. Even if
our every attempt is a failure and we bleed and torn asunder, yet, through
all this, we have to preserve our heart we must assert our God head in the
midst of all these difficulties. Nature wants us to react, to return blow
for blow, cheating for cheating, lie for lie, to hit back with all our
might. Then it requires a super divine power not to hit back, to keep
control, to be unattached.
Every day we renew our determination to be unattached. We cast our eyes
back and look at the past object of our love and attachment, and feel how
every one of them made us miserable. We went down into the depths of
despondency because of our "love"! We found ourselves mere slaves in the
hands of others, we were dragged down and down! And we make a fresh
determination: "Henceforth, I will be master of myself; henceforth, I will
have control over myself." But the time comes, and the same story once
more! Again the soul is caught and cannot get out. The bird is in a net,
struggling and fluttering; This is our life.
I know the difficulties. Tremendous they are, and ninety percent of us
become discourage and lose heart, and in our turn, often become pessimists
and cease to believe in sincerity, love, and all that is grand and noble.
So , we find men who in the freshness of their lives have been forgiving,
kind, simple, and guileless, become in old age lying masks of men. Their
minds are a mass of intricacy. There may be a good deal of external
policy, possibly. They are not hot headed they do not speak, but it would
be better for then to do so; their hearts are dead and, therefore, they do
not speak, They do not curse, not become angry; but it would be better for
them to be able to be angry; a thousand times better , to be able to
curse. They cannot. There is death in the heart, for cold hands have
seized upon it, and it can no more act, even act, even to utter a curse,
even to use a harsh word.
All this we have to avoid; therefore I say, we require super divine
power. Super human power is not strong enough. Super divine strength is
the only way, the one way out. By it alone we can pass through all these
intricacies, through these showers of miseries, unscathed. We may be cut
to pieces , torn asunder, yet our hearts must grow nobler an nobler all
the time.
It is very difficult , but we can overcome the difficulty by constant
practice. We must learn that nothing can happen to us, unless we make
ourselves susceptible to it. I have just said, no disease can come to me
until the body is ready; it does not depend alone on the germs , but upon
a certain predisposition which is already in the body. We get only that
for which we are fitted. Let us give up our proud and understand this,
that never is misery undeserved, There never has been a blow undeserved:
there never has been evil for which I did not pave the way with my own
hands. We ought to know that every blow you have received, came to you
because you prepared yourselves for it. You did half, and the external
world did the other half: that is how the blow came. That will sober us
down. At the same time, from this very analysis will come a note of hope,
and the note of hope is: " I have no control of external world, but that
which is in me and nearer unto me, my own world, is in my control. If the
two together are required to make a failure, if the two together are
necessary to give me a blow, I will not contribute the one which is in my
keeping; and how then can the blow come? If I get real control of myself,
the blow will never come."
We are all the time, form our childhood, trying to lay blame upon
something outside ourselves. We are always standing up to set right other
people, and not ourselves. If we are miserable, we say, "Oh, the world is
a devil's world." We curse others and say, "What infatuated fools!" But
why should we be in such a world, if we really are so good? If this is a
devil's world, we must be devils also; why else should we be here? "Oh,
the people of the world are so selfish!" True enough, but why should we be
found in that company, if we be better? Just think of that.
We only get what we deserve. It is a lie when we say, the world, is bad
and we are good. It can never be so. It is terrible lie we tell ourselves.
This is the first lesson to learn: be determined not to curse anything
outside, not to lay the blame upon any one outside, but be a man, stand
up. Lay the blame on yourself. You will find, that is always true. Get
hold of yourself.
If it not a shame that at one moment we talk so much of our manhood ,
of our being gods that we know everything, we can do everything, we are
blameless. spotless, the most unselfish people in the world; and at the
next moment a little stone huts us, a little anger makes "these gods"
miserable! Should this be so if we are such gods? Is if true that the
world is to blame? Could God , who is the purest and the noblest of
should, be made miserable by any of our tricks? If you are of unselfish,
You are like God. What world can hurt you? You would go through the
seventh hell unscathed, untouched,
But the very fact that you complain and want to lay the blame upon the
external world shows that you feel the external world the very fact that
you feel shows that you are not what you claim to be. You only make your
offence greater by heaping misery upon misery, By imagining that the
external world is hurting our , and crying out, "Oh , this devil's world!
This man hurts me; that man hurts me!" and so forth. It is adding lies to
misery.
We are to take care of ourselves that much we can do and give up
attending to others for a time. let us perfect the means; the end will
take care of itself. For the world can be good and pure, only if our lives
are good and pure. It is an effect, and we are the means. Therefore, let
us purify ourselves. Let us make ourselves perfect. |
