WORK AND WORKLESSNESS

When the pure Sattva arises in a man, he only meditates on God, and does not find pleasure in any other work. Some are born with this pure Sattva on account of their past actions. But one can develop this pure quality if one continues to perform unselfish work in a spirit of devotion and dedication to God. If there be Sattva with an admixture of Rajas, the mind slowly gets distracted in several directions and brings in its wake the egoistic feeling, "I shall do good to the world." It is highly hazardous for ordinary Jivas to attempt to do good to the world. But it is good if a man works without motive for the benefit of others; there is no danger in it. This kind of work is called Nishkama Karma. It is quite desirable to do such works. But all cannot do it I Very difficult!

All have to do work ; only a few can renounce it. That kind of pure Sattva is found only in a very few persons. If a person continues to perform his work with devotion and non-attachment, Sattva becomes purged of its Rajas element. And by virtue of this attainment of pure Sattva, he realises God. Ordinary persons cannot understand this state of pure Sattva.

Renunciation of work comes of itself when intense love of God swells up in the heart. Let them work who are made to do so by God. When the time is ripe, one must renounce every thing and say, ' Come, O my mind, let us watch together the Divinity installed in the heart."

Sandhya loses herself in Gayatri; Gayatri loses herself in Pranava; Pranava in the end loses itself in Samadhi. So every Karma (Sandhya and the like) ultimately loses itself in Samadhi.1

1 The idea is this: Sandhya consists of the rituals and prayers performed by high-caste Hindus at sun-rise and sun-set. The most important part of it is the meditation on Gayatri (Rig Veda, III. 62. 10), the greatest Mantra of the Vcdas. Pranava or Om, the mystic sound symbol of God, is prefixed to this magnificent Mantra. True meditation on Om' Wads to

As long as the mind is not absorbed in Sach-chidananda, man has to do both—call upon the Lord and attend to work in the world. But when the mind is absorbed in Him, there is no more need of any work. For example, let us take the illustration of the Kirtan. A man sings: " Nitai amar mata hati (My Nityananda is an elephant in rut)." When this is sung first, the singer pays attention to all details—the tune, time, melody, etc. But when his mind is a little absorbed in the song, he says simply "Mata hati, mata hati." At a further stage of absorption he says only, Hati, hati." At a still further stage, he says simply " Ha, ha," and no further.

So 1 say, in the beginning there is much fuss of" Karma. But the more you will proceed towards God, the less will it grow. Finally comes the complete renunciation of work and the attainment of Samadhi. Generally the body does not remain long after the attainment of Samadhi. But in the case of some it remains for the work of teaching the world. Sages like Narada and Divine Incarnations like Sri Chitanya are examples of this. After a well is dug some throw away all the spades and baskets, but others preserve them with the idea that they may be of some use to any of their neighbours. Such great souls are moved with pity at the sight of the sufferings of the world. They are not so selfish as to care only for the attainment of Jnana for themselves.

Samadhi and realisation of God. Thus Karraas, or pious duties of the type of Sandhya. have their ultimate end in God-realisation.