Bhagavagd Gita - Session 6- Track 607

What is the psychology with regard to things you already possess? Your psychology is that of ‘play’: you may keep those things in one place, you keep them in another place, and both are equal actually because you already possess them; you attitude towards them is only to go on changing their positions from time to time, you know they are not to be lost from you, they are yours here, whether I put this statue here or statue there, both are equal to you, automatic equality comes about, with regard to things you already possess.

Where there is no equality, it is because you want to grasp something which you don’t possess. In that case of things, which you possess, action is possible, not that you don’t do anything at all, action is possible, that action is that of a ‘play’: it is only on re-arrangement, the arrangement of one way or the other.

The supreme Lord possesses everything: there is nothing, which is not possessed by Him because by definition He is the One-All-Possessor. There is nothing, which is not realised, which is He does not possess. Therefore what He does is that He simply arranges and re-arranges things in the world, all the things that He has got. All action of the world…Divine…is nothing but arranging and re-arranging. That is how it is said that Sri Krishna, the Supreme Lord, He is only ‘at play’. The whole concept of Lila (līlā) arises from this, a very simple metaphysical idea: that when you are possessed of everything, then it is not that therefore you don’t anything. When you are possessed of everything there still remains an action, and that action is the action of ‘play’, arranging in one way or the other, again you change it after sometime. This is the psychology.

Sri Krishna wants to say that it is your ignorance, which tells you that you do not possess this or that. But in reality, it is the veil of ignorance, which tells you that this is not yours, that is not yours. But in reality, you are the child of the Divine, you are aṁśaḥ matra sanātanaḥ, (XV, 7), “you are an eternal portion of the divine”, and you can draw from the Divine whatever the divine possesses: this is your true nature. That means that you are possessing the All-Possessor already: this is your true nature. Your true being is such already. It is we, who do not know this. We are ignorant. Therefore we think that, “I don’t have this, I don’t have that”, and therefore we strive to possess or not to possess…all kind of jealousy, all kind of strife, all kind of quarrel in this world is because we do not know that we are possessors of the All-Possessor. The Supreme Lord is already in us, so, we are possessors of the All-possessor. Therefore, what is it that we do not have?

If you know this, and Sri Krishna wants to give this knowledge that when we know this then, where will be the place of desire? Where will be the place of grasping at things? The world is vast in which everything is available; it is your ignorance which keeps you narrow and then we go on elbowing the others out. All competition in the world is only this: “I think that my world for me is only this much, I am not prepared to make an effort to see that the world is very vast, I decide that my world is only this much, then I try in that small world to get whatever I can, and if something seems to be hurting me I want to elbow out saying get out from here, it is my place, ‘mine and thine’”, and all that sorts of things arises simply because we are ignorant, we do not know that the world is so vast, and that you have right to everything. It is we who think that “Oh! I got right only to this small little world”, no! You are possessor of the All-Possessor. There is nothing, which is denied actually in this world: this is the true knowledge.

Attainment of this knowledge gives you a perfect mastery over action; you do an action thereafter not because you want to possess something, which you are not possessing, but because there is a massive movement of action arising out of all possession, and you become instrument of that; you participate in that. There is then no ‘my action’ nor ‘his action’ or ‘this possession’ or ‘that possession’, ‘this truth’ or ‘that truth’, all that seems to be absolutely illusory. This is the culmination of the Karmayoga.