Bhagavagd Gita

Track Running Session 6- Track 612

Vedic Rishis were not wrong by saying that when you sacrifice, it will come back, the thing will come back to you, you will gain; again you loose forth, again you sacrifice, again it will come back. But when you do it ignorantly, when you want to possess certain things, it is this desire to possess, to enjoy in an egoistic manner: “that is mine, something that is fixed to me, not belong to anybody”: it is that which is the cause of all the trouble in the world. When you do this process of loosing forth all the time, there is an exchange, and from the highest point of view, this whole process is a process of exchange, which goes on automatically, without your doing it even, if you don’t do it will go on, but if you do it consciously, and that is where the Yoga comes: Yoga is nothing but to do consciously or allows consciously to do what is happening by itself. To be objectively clear of what is real, and allow the real to do whatever is doing is Yoga.

It is out of ignorance that we are jumping into it in our own ignorance, and we don’t know where to jump and how to jump, we don’t know how to dance, therefore we are like monkeys moving about in the world doing this action or that action, but the world goes on in its own way. Therefore to know the reality as it is, and in that status of knowledge, to stand and allow things to happen: that is Karmayoga. Therefore, even when you do action, you are not doing anything.

Let us go into the details of this process of yajña. We say it is an exchange; and basic exchange is between the Supreme Lord and the Supreme Shakti. Supreme Lord looses forth, and Supreme Shakti again returns back. The Supreme Shakti does nothing, which is not willed by the Supreme Lord, and the Supreme Lord leaves everything to the Supreme Shakti to do whatever He wills. This is the real process of exchange. This is the basic law of life.

In this process, we are somewhere in this whole process: somewhere we are there. What are we? At present we are, first of all, not aware of what we are, first of all, that is our basic condition. We only ‘think’ what we are: we think that this is my body, or I am this body, or these surroundings are mine; this, my family is mine, this work is mine, this property is mine. This is all my definition of myself, and this is all that I am aware of, and we are completely encircled in this. But in the state of Knowledge, you find yourself to be a ‘partial manifestation’ of the Supreme Lord and the Supreme Shakti: this is what we really are.

Therefore all this exchange is taking place through us as centres, but not limited centres as we are now; we are peculiar kinds of centres. Centre is a centre, which has no circumference: usual centre is one, there is a centre and then there is a circumference, but we are such centres in which we have got a centre, which has no circumference. So, such is our real position. Take your position as such; this, in mystical language is called: take yourself or return yourself to a child consciousness: be a child. If you examine the child consciousness, what is the speciality of a child? The child is a centre, which has no circumference. The whole world is open to the child. The whole world is there to protect to put in whatever is needed, the whole world is arranging for it. He has no possession of his own: this why Christ said: “Become like children then you will enter into the heaven”. This child consciousness is the real consciousness of our being.

In this child consciousness therefore, what is necessary is to remain open all the time, this sacrifice is going on between the Supreme Lord and the Supreme Shakti, and you are in that movement a centre, and allow this sacrifice, this movement exchange on and on, don’t stop it. We in our ignorance are stopping that movement.

How to start our process? Therefore Sri Krishna says that, “whatever action you are doing…” this is the method, the truth is, it is already going on: the yajña is going on between the Supreme Lord and the Supreme Shakti. It is a huge ‘play’ in which there is no desire at all anywhere. It is a free ‘play’ of the Divine, in which we also are centres without circumference. But because of the ignorance, which has come because of the veil, this centre begins to have a kind of circumference. Therefore Karmayoga consist of ‘breaking of’ this circumference. And how do you do it? You imitate the basic sacrifice which is going on, allow the rhythm; all that is in you, offer yourself, and whatever is to come will come back, do not have desire for fruit because it is not in your hands: offer yourself but be sure all that is going to come back because that is the law, you cannot escape it. You are the children of the wealthiest parents. And the whole universe and more than universe is your heritage. Whatever is given to you, whatever comes to you, give freely like prince, princes and princesses, throw them out, and all the rest will again come back and again go on playing.

Karmayoga is therefore to play an entire process of yajña, which is in any case going on in the world, but you become conscious of it. When you become conscious of it there is no bondage, no limitation, automatically it will go on. But to the ignorant human being, the basic principle which is given is simply this, that since you are ignorant, see what you think you have, you think that you have got this, that, etc…That which you have, you offer, you give.

To whom to give? Normally, even without our desire or anything, normally we all the time go on giving. You see the whole world is nothing but a process of giving. The master give to the peon, the servant; the servant gives back to the master; people who seek favour, they give presents to the people from whom they seek favour, and those who can give favour they offer back again to you. In this way everything in the world is nothing but, giving and returning, giving and returning. But because you are giving only to small forces of the world, the results are very small, returns are very, very meagre, therefore Sri Krishna says, “Offer to the Supreme, why do you go to this or that, or these small little forces in the world?”

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