No More Hesitation

No more hesitation! No more fear! No more confusion! The first verse of the
sixth chapter tells Arjuna that a Sannyasi and a Yogi are one. ?He who does
his duty with no expectation of the fruit of action is at once a Sannyasi
(Sankhya-yogi) and a Yogi (Karma-yogi).? Abstention and selfless dynamism
are one.<br>
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Needless to say, it is renunciation that unites Sannyasa and Yoga. This renunciation
is the renunciation of desire and the renunciation of expectation. Action,
right action, must be done. Action is no bondage. Action is aspiration. Action
is realisation. The Gita demands our freedom from the stark bondage of action
and not from action. The evil bondage that is our foe is within us and not
without us. So also is our divine friend, freedom. It seems that we are at
the mercy of our mind. Milton in his Paradise Lost speaks of the mind: ?It
(mind) can make a Hell of Heaven or Heaven of Hell.? But a true devotee can
easily transcend this deplorable fate. His aspiration and rejection make
him one with God?s Will. He soulfully sings:<br>
<br>
If I ascend to heaven, Thou art there;<br>
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There too, Thou, if I make my bed in hell.<br>
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In this chapter Sri Krishna has used the words Yoga and Yogi at least 30
times. Here he tells Arjuna for whom the Yoga is meant.<br>
<br>
?Arjuna, this Yoga is neither for an epicure, nor for him who does not eat
at all, neither for him who sleeps overmuch, nor for him who is endlessly
awake.?<br>
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Self-indulgence and self-mortification are equally undeserving. To a self-indulgent
person, the Goal will always remain a far cry. He who follows the philosophy
of Charvaka lives in the world of indulgence which is nothing other than
frustration. And this frustration is the song of destruction. The philosopher
Charvaka declares:<br>
<br>
?The pain of hell lies in the troubles that arise from foes, weapons and
diseases, while liberation (Moksha) is death which is the cessation of life-breath.?<br>
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On the contrary, liberation is the life-breath of the human soul. And this
life-breath was before the birth of creation, is now in creation and is also
beyond creation.<br>
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We have dealt with self-indulgence. No let us focus our attention on self-mortification.
The Buddha tried self-mortification And what happened? He came to realise
the true truth that self-mortification could never give him what he wanted?Illumination.
So he gladly adopted the middle path, the golden mean. He accepted neither
starvation nor indulgence. With this peerless wisdom the Buddha won his Goal.<br>
<br>
Arjuna?s sterling sincerity speaks no only for him but also for us. Yoga
is equanimity. How can the restless mind of a human being be controlled?
Unsteady is the mind. Unruly like the wind is the mind. Krishna identifies
himself with poor Arjuna?s state of development. Krishna?s very consolation
is another name for illumination.<br>
<br>
?O Arjuna, the mind is unsteady, indeed! To curb the mind is not easy. But
the mind can be controlled by constant practice and renunciation.?<br>
<br>
What is to be practised? Meditation. What is to be renounced? Ignorance.<br>
<br>
Krishna?s firm conviction, ?Yoga can be attained through practice,? transforms
our golden dream into the all-fulfilling Reality.<br>
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Practice is patience There is no short cut. ?Patience is the virtue of an
ass,? so do we hear from the wiseacres. The impatient horse in us or the
hungry tiger in us will instantly jump to this grandiose discovery. But the
revealing peace in the aspirant and the fulfilling power in the aspirant
will clearly and convincingly make him feel that patience is the light of
Truth. The light of Truth is indeed the Goal.<br>
<br>
A great Indian spiritual figure, on being asked by her disciples as to how
many years of strenuous practice had brought her full Realisation, burst
into roaring laughter.<br>
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?Practice! my children, what you call practice is nothing other than your
personal effort. Now, when I was like you at your stage, unrealised, I thought
and felt that my personal effort was ninety-nine per cent and God?s Grace
was one per cent, no more than that. But my utter stupidity died the moment
self-realisation took birth in me. I then, to my amazement, saw, felt and
realised that the Grace of my merciful Lord was ninety-nine per cent and
my feeble personal effort was one per cent. Here my story does not come to
an end, my children. Finally I realised that that one per cent of mine also
was my Supreme Father?s unconditional and soulful concern for me. My children,
you feel that God-realisation is a struggling race. It is not true. God-realisation
is always a descending Grace.?<br>
<br>
What we truly need is patience. When impatience assails us we can, however,
sing with the poet:<br>
<br>
?Thou, so far, we grope to grasp Thee??<br>
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But when our consciousness is surcharged with patience, we can sing in the
same breath with the same poet:<br>
<br>
?Thou, so near, we cannot clasp Thee??<br>
<br>
It is not unusual for us to see that sometimes even an earnest seeker fails
in the spiritual path. In spite of the fact that he had faith and devotion
in ample measure, he fails to complete his journey. This question haunts
Arjuna?s heart. He says to Krishna: ?Though endowed with faith, a man who
has failed to subdue his passion and whose mind is wandering away from Yoga
(at the time of passing away) and who fails to attain to perfection, that
is, God-realisation, what fate does he meet with? Does he not meet with destruction
like a rent cloud? He is deprived of both God-realisation and world-pleasure.
His fate has deluded him in the path of Yoga. He has nowhere to go. He has
nothing to stand upon.<br>
<br>
Alas, the inner world does not accept him, the outer world rejects him and
condemns him. He is lost, totally lost. If he is successful, both the worlds
will embrace him and adore him. If he fails, he becomes an object of ruthless
ridicule.<br>
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Before Sri Krishna illumines Arjuna?s mind, let us bring Einstein into the
picture. The immortal scientist declares:<br>
<br>
?If my theory of relativity is proven successful, Germany will claim me as
a German and France will declare that I am a citizen of the world. Should
my theory prove untrue, France will say that I am a German and Germany will
declare that I am a Jew.?<br>
<br>
To come back to the Teacher and the student. The Teacher illumines his student?s
mind with the rays of consolation, hope, inspiration and aspiration.<br>
<br>
?O Arjuna, no fall is there for him either in this world or in the world
beyond. For the fatal evil destiny is not for him who does good and who strives
for self-realisation.?<br>
<br>
The Teacher also says that he who falls from the path of Yoga in this life
enters into a blessed and hallowed house in his next life to continue his
spiritual journey.<br>
<br>
Each human incarnation is but a brief span and it can never determine the
end of, the soul?s eternal journey. None can achieve perfection in one life.
Everyone must needs go through hundreds or thousands of incarnations until
he attains Spiritual Perfection.<br>
<br>
A devotee always remains in the breath of his sweet Lord. For him there is
no true fall, no destruction, no death. How he has apparently failed, or
why he has failed, can be only his surface story. His real story is to be
found in his ever-cheerful persistence, in his ultimate victory over ignorance,
in his absolute oneness with the Supreme. Let us recall the significant utterance
made by Jesus:<br>
<br>
?Martha, I am the resurrection and the life; he who believes in me, though
he die, yet shall he live, and whoever lives and believes in me shall never
die. Do you believe this?? Martha said to Jesus: ?Yes, Lord, I do believe.<br>
<br>
Similarly, with Arjuna, we can in all sincerity and devotion say to the Lord
Krishna: ?O Krishna, the eternal Pilot of our life-boat, we believe in you.
We can go one step ahead. Krishna, you are our eternal journey. You are our
Transcendental Goal.?<br>
<br>
Sri Chinmoy&nbsp;