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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. |