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Harih Om Tat Sat. Harih Om Tat Sat. Jai Guru. Jai Guru.
I told you yesterday about some very special verses in Bhagavad Gita, each of which stands complete as a means of sādhanā and its fruition and fulfillment. Some such verses are here and there. You will find in the third chapter, yesterday I was referring to the fourth. In the fourth chapter, from nineteenth to twenty-third, five verses are there, each of which is a full sādhanā, its fruition and fulfillment. I told you about:
Earlier I mentioned about,
Today I thought I will speak about one verse:
समः सिद्धावसिधौ च कृत्वापि न निबध्यते ।।
samaḥ siddhāv-asiddhau ca kṛtvāpi na nibadhyate
It is necessary that you learn these verses. Then only it will be of use to you. And the words, the concepts presented, the proposition made, and how it works and how it leads to fulfillment, what exactly is the fulfillment, all these are clearly brought forth in each of these verses.
We are all born in this world. The first one or two decades are spent for the development and growth of the body. Simultaneously we also undergo a period and process of education. So the inner development and the outer development run parallelly and by the time we become a youth at the age of twenty-one or so, a person is fit to be productive in this world, to do whatever he wants governed by his own choices, selections and ideals. By the time, he must have developed at least to a very large extent three important facets of his personality. One is the character which is inner, it is a kind of a qualitative constitution of his inner personality. That is called characteral elegance. It will not be visible from outside except when he starts conducting himself in the world. That is where the behavior comes into play. A person displays himself during his behavior.
When the behavior becomes an interpersonal one, then it becomes interaction. So in the behavior and interaction, he must have some qualities. This is not exactly the professional education merits or excellence. That you get by an academic or a professional course of education. There is an objective study of a subject and you become trained, then you become a professional expert. Apart from what you are professionally, educationally, academically or otherwise, there are these common elements, your character, personal character. Then your personal behavior and the personal interactions with others. We have three kinds of behavior, behavior in front of youngsters, in front of equals and in front of elders. Unless you are able to display these very well, you cannot be a good and an honorable person. You will not be accepted or esteemed by the society.
You must have a welcoming attitude towards the people. You cannot be irritable. A welcoming and inclusive note you must have in everything. And while interacting with the people, sufficient humility should be there, moderation should be there, softness, soft-spokenness, a number of qualities are there. In all these things, our spirituality comes into play. Many people do not know that.
Here Sri Krishna speaks of some fundamental points like “yadṛcchā-lābha-santuṣṭo”. Our mind needs contentment and joy. Joy is actually a coordinate of the mind. It is an emotional offshoot of the mind. We misunderstand that contentment can be ascribed to any given situation or factor. No. You can be contented with adversities, you can be discontented with the favorables. A person can be very discontented with many things, another can be contented with very few. Generally, the poor people are more contented than the rich and the resourceful. How is it so?
So contentment is actually an emotion generated by the mind. Once it is so, you should always look into the mind and train the mind to be contended. And Krishna gives only one formula, “yadṛcchā-lābha-santuṣṭah”, whatever chance or providence brings, be happy with that. So never be ambitious; aspiration is not necessary.
If you have a skill and a merit which the society in one front or another needs, automatically you will be hunted by the people. Suppose you have no skill and merit, then of what use will you be? So it is all a question of alliance between the individual merits and the societal needs. That is how all people get employed and occupied. Their salary fortunes also depend upon that. Here Sri Krishna says the culture that you adopt and live by should be “yadṛcchā-lābha-santuṣṭah”. Whatever providence or chance brings about, be contented with that. So for your contentment you don’t look out or go out. You try to generate it in you from whatever chance brings. So you have no effort to get at, acquire or possess.
Then another formula that is necessary is dvandva atītah. The entire world consists of the pairs of opposites. I always say our world and life are a conglomeration or collection of dwandvas. They can be object dwandvas, material dwandvas, quality dwandvas, mento-intellectual dwandvas, but it is dwandvas. Normally people choose one and dislike another of the dwandvas. Krishna says no, dwandvas verily constitute the world and your life. And dwandvas means one pair of opposites. So it cannot be that a single item is there. Two mutually opposite factors, qualities, conditions, entities have to be there. If this is necessary for the world, then where is the question of dividing them and preferring one and having a prejudice to another? Instead of fostering preference and prejudice, try to foster a transcendental and accepting attitude, dvandvātītah.
Krishna has already said that is the entire life is an interaction between the senses and the objects and these interactions will inevitably produce sukha and duhkha. Throughout our life, our life is interactional. So the interactional life results only in sukha duhkha alternates. So should one try for any one of them? No. By trying, will you get more of them? No. By trying, can you avoid any of them or lessen? No. So your attitude will be one of co-existence with them. You transcend the dwandvas. Don’t lodge yourself in the dwandva level but transcend them.
And then one quality that you should develop is vimatsaraḥ. Never have a competition with anybody. Mind has so many emotions, “kāma-krodha-lobha-moha-mada-mātsarya”. Competition is also an emotion. Never foster it.
Samaḥ siddhāv-asiddhau ca. Another discipline that he provides is you will do one after the other, a number of variety of activities and interactions and all of them will have its result. Invariably it will be one of expected fruition, but rarely it can be otherwise. So it may be a partial fruition or adverse fruition. But this will be governed by the law of nature by what you are doing, where you are doing, how you are doing, what are the factors surrounding them or attending them. So you must always have a definite point of view in you.
Samaḥ siddhāv-asiddhau ca. I will do the activity properly, effectively, efficiently. Whether in spite of it, the right result will be there or not does not depend upon me or depend upon any single factor. Normally it is expected. 99.99% it will be expected fruition. But rarely, it can be a partial or an adverse fruition. If and when such a fruition takes place, never get agitated or dislodged. Accept both equally. So how many are there?
Yadṛcchā-lābha-santuṣṭah dvandvātītah vimatsaraḥ samaḥ siddhāv asiddhau ca. Only four watch words, four disciplines and four refinements or enrichments are suggested as a result of which whatever you do you will not have any occasion to feel, “I have not done it well. It has been binding me”.
Kṛtvāpi na nibadhyate. So you become an enriched personality by whom all kinds of activities can be taken up and pursued. When others shun, you will be prepared to take it up. When others are fearful, without fear you will attempt it. So people will start taking you for doing the so-called impossible and frightening matters. And what is the formula - it is fourfold. Yadṛcchā-lābha-santuṣṭah dvandvātītah vimatsaraḥ samaḥ siddhāv asiddhau ca. Tell me, is there any reference to the Self or even to God or religion? No, no, no. This is a complete statement by itself. You will be able to perform your activities sufficiently well, excellently well as a result of which you will not be afraid of any kind of a consequence.
Is it not shameful and too little to think that whatever I do should become successful? What do you mean by success? Suppose we have a child who has studied well, who has done well, he was put to Engineering, MBA, he has done well and he got a job and in the job he was getting promoted. Years back, when somebody was referring to a very intellectual person, a Chairman and Managing Director, one of those people who used to know him closely was saying, “What do you say about X?”, I asked. Then he said, “Everything is alright. The only trouble is that right from the beginning he has always been getting promotion and promotion and promotion. So at a young age he became too big. This is the only disadvantage about him.” What do you understand from this?
In the industrial situation, there are occasions when people say, “Oh! He is too young to become the General Manager. He is quite alright but let us do it after three years or four years”. So maturity, seasoning and some kind of a composure are qualities to occupy an important chair. People who do not have it but may be professionally they are alright, I don’t think good companies or good people will be able to make him sit on the chair. It will be very dangerous. Because you have to deal with a variety of people and they are all experienced people, devoted to the task, you cannot question their integrity, honesty, dedication, accountability etc. Suddenly if you put one young man above them, the young man will not feel like honoring them properly though they are supposed to honor him. So this is an important consideration.
Yadṛcchā-lābha-santuṣṭo dvandvātīto vimatsaraḥ. And never have mātsarya towards anybody in this world. “Samaḥ siddhāv-asiddhau ca kṛtvāpi na nibadhyate”, just see only four qualities which cover everything in the way of performantial excellence. You tell me, how do you call this verse to be spiritual? It is spiritual because of one or two reasons. One reason is that dvandvātītah is a spiritual analysis.
Samaḥ siddhāv-asiddhau, uniform attitude towards fruition and non-fruition, that is also a spiritual quality which Krishna has referred to. But there is no reference to God or to the Self. So our dharma is such that it can be expressed in a manner where neither God nor religion is brought nor even the so-called Self and Self philosophy. In another verse he says:
यज्ञायाचरतः कर्म समग्रं प्रविलीयते ।।
yajñāyācarataḥ karma samagraṁ pravilīyate
because the word yajna is brought, it becomes religious and also supra-religious.
So these five verses you will find take up five different points of view and then and then deliver you the same benefit and outcome. I think these are all very special about our Bhagavad Gita. I feel that people should know about it. Everybody calls it a religious text. Where is the question of religiosity there and where was the time? After the advice was given, Arjuna had no time to do any worship. He simply took up the bow and arrow and started fighting. So these are very important.
The first phrase itself is very important. Always ask the question, “Am I contented with whatever comes? Let me not run within the travelling boat to reach faster.” Learn to be contented. This one sādhanā you adopt. Whatever chance brings, luck brings, providence brings, learn to be happy with it.
Harih Om Tat Sat. Jai Guru. Jai Guru.