The Sthitapragna of the Gita is not one who remains quiet. His pragya is sthita. It is not as if he remains quiet. But it is not as if he is incapable of action. While doing all kinds of actions he is still sthir. His mind is in such a state that it is at once mobile and immobile and his individuality expresses itself to that mental activity. If our surface mind becomes so much tuned to the psychic being, to our soul that our mind is able to progress according to the needs of the soul constantly then mind becomes immortal.
So even when the body falls, that mind will remain and will always remain available to you in your next birth or wherever you go whenever you need it is available to you because it has become immortal. Similarly, if the vital being is so developed, the surface vital becomes tuned to the psychic being then the vital being also becomes immortal. Even the physical can become immortal if the surface physical being is made tuned to the inner soul and its need of progress. You do not need to change the body at all; you can constantly remain in the same body and constantly keep progressing without death. In the totality of immortality that is also to be seen.
The psychic being by nature is immortal even though it moves from step to step, from birth to birth; it does not disintegrate or die. And therefore it is the soul that is the greatest helper, that it is the purohita. It is itself immortal and therefore it can build immortal life, immortal mind, immortal body.
Essential immortality is the essential immortality of the Purushottam, the realisation of it is the realisation of immortality. Amritam Ashnute, when we enjoy immortality, it is that immortality that we enjoy even while in the body. The second is the knowledge that our soul is immortal. The third is to make our mind immortal, our life immortal and our body immortal; this triple immortality of body, life and mind, translating the essential immortality by the instrumentality of the immortal soul.
This is the whole task that we are all here on earth to accomplish and that is why the rebirth and justification of it and how we can deal with rebirth ultimately.
There is a precision about Karma – a term used so often in our country. Karma actually means action, means work and work means a Will, which is put upon energy to produce a result. There are two elements, there is a Will and there is Energy and the result comes out of this application of Will upon Energy. The Will is often called Sankalpa. Will itself emerges out of a great silence. The bedrock on which any Will works is a bedrock of silence, so you might say silence controls the Will. Will is never so very imperious that it can contradict the silence. If the silence wants that no Will should manifest Will, will not manifest.
Silence is always a state of perfection. Whenever there is a complete silence it is a state of perfection. It does not need anything. Whenever there is imperfection there is no silence, even psychologically you will observe when there is imperfection there is restlessness and some kind of trembling. When there is no need for anything then there is automatic silence. So silence is normally a condition of perfection and all Will basically emerges out of silence. Not because silence needs anything. If there is a Will manifests you might say that the silence permits it, it is one way of delighting itself. It has a delight in willing and not willing, in both. So the origin of Karma, Will, Sankalpa is always silence. Silence is also called the state of freedom because there is nothing that impels silence to will or not to will, so it is a state of freedom. We can say that Will arises out of a state of freedom. This freedom is not abridged when there is a Will or when there is no Will. Either way it is complete, so without the Will it is complete and with the Will also it is complete. That is why we have the famous words of the Upanishad Purnamadaha purnamidam. This is also perfect and that is also perfect. The origin of Will, Karma is in freedom and perfection. The origin of Karma is therefore in the Supreme Divine Himself. So the Supreme Himself is the real doer, He has the real Karma; His karma is always in a state of freedom. That is why in the Gita Sri Krishna says there is nothing that I have to attain yet I am constantly engaged in action. That is the real origin of Karma basically.
Since each one of us is a portion of that Divine, whenever He Wills that belongs to us also because we are a portion of Him and we willingly participate in that willing. So, Karma belongs to each of us in a subsidiary manner, not in the original manner. Origin is His. Each one of us is a portion of the Divine, but each one of us is a specificity so each is distinguishable from the other. We are all inseparable from the other but distinguishable from the other; the function of each one is different from the function of the other. Each of us therefore has therefore a specific becoming. The Will of the Supreme which is working works in each one of us in a specific manner. It works in me in one way; it works in you in another way and in someone else in another. It is the same Will but working differently and specifically in each of the individual. At the root of the things they constitute a harmony and they do not collide. The work manifesting through each of us is such that they will combine together to create a real harmony to form an orchestra of music.
The different strings will give out music; each one specifically varied for each on but on the whole will create a beautiful harmony. So in the working of each of us there is a complete harmony. Each one of us is capable of the same thing that the Divine is capable of – silence, perfection and Will is overpowering the silence. So originally each one of us is free; each one of us is freely manifesting a Will which is specific to oneself.
The manifestation of the Will is what is called Becoming. In Sanskrit it is called Bhava. Bhoo bhavati is to become. And each one of us is Swa; every one of us is oneself in Sanskrit swa. Therefore what becomes of the Will manifesting through each of us is each ones swabhava. And the specific will which is manifesting through each of us is ones swakarma. And the manner in which it becomes and the law of the manner of becoming becomes swadharma. In the original condition, each one knows exactly what he has to do, the manner of doing and the law of manner of becoming. Since each one of us is manifesting One Will there is an underlying unity and underlying harmony.