Sevá

The very existence of human beings is a three-tier existence. Your body, consisting of the five rudimental factors, is one tier. Your mind, which may be called your ectoplasmic being, is another tier. Then there is your soul – that also is another level. So whatever you may express will be confined within these three levels.

Now, let us look at the physical structure or organism of a human being. The human body is a machine. This organism consists of bones, flesh, glands and veins. The human body is really a big machine of these elements combined together.

Now, this is a very good machine – an A-class machine. The human body is an A-class machine. You will not find any other such machine in the world. The subtle artistic skill revealed in this machine is unique.

Granted that the machine is remarkable. But if we do not operate it, or if oil or electricity is not supplied to it, what will be the end result? The machine will become unserviceable; it will rust. Similarly if anyone endowed with a human body does not use it properly, but squanders his or her time simply in eating and sleeping, then what will the final result be? That body will rust. And when a machine rusts, many kinds of disease develop.

Besides this, there is another point. The mechanical body with its quinquelemental nature – this physical body composed of the five rudimental elements – contains a number of veins and arteries, nerve cells and nerve fibres, the brain, etc. Although crude, they are related in the subtle world with the mind. Whatever the mind feels or expresses is all performed by the nerves. All these nerves, again, are controlled by the master glands, sub-glands, nerve cells and the brain. This, however, is not all. All the vrttis [propensities] of the human mind (fifty primary ones, and one thousand secondary) are dependent for their activities on the capacity of the body. The arms and legs should do work; all parts of the body should be utilized properly; you should get work out of them, hard work – this is a must. Else hormone secretion from the glands and sub-glands will be hampered. And the over-activity and under-activity of the propensities are caused by the hormone secretion. In fact, if the secretion is not right, if it is excessive or scanty, there may be an adverse reaction in the human body and mind. Though physically a human being, a person will become almost a beast in his or her behaviour. That is why you should be vigilant to keep your body fit for hard work. You will have to take work from your bodily machine. This machine should always be kept in perfect working condition.

We have attained this physical frame in order to work, not for uninterrupted rest. But just as a machine must be allowed rest after a hard day’s labour, so the human body, when it becomes exhausted after a day’s hard labour, needs rest to recoup and to start afresh with renewed energy. Just for this reason the human organism is given rest: not for prolonged leisure, but so that in the future one can again do hard work. Moreover, it should be borne in mind that the subtler parts of this body with which we work, such as the nerve cells, the glands and the hormone secretions, although crude, are related to the subtle.

The mind too is closely connected with those parts. So they are not correct who say that there is no need for physical work, and advocate only spiritual meditation, worship, etc. What will happen if the physical body is not properly utilized? The body will break down; and in consequence the mind also will be harmfully affected. Just now I said that sometimes the glands are not properly exercised, and the hormone secretion from the glands and the sub-glands is not right; in that case, what steps should we take? Well, we will have to work. People should devote themselves to karma yoga [spiritual practice which emphasizes selfless action]. Why is it known as karma yoga? Make your mind healthy through physical work. If you direct your mind towards Paramátmá [the Supreme Soul], it will become one with Paramátmá. This is why it is called karma yoga.⁽¹⁾ Regarding this the scriptures say: Sevayá.

Prańipátena pariprashnena sevayá.⁽²⁾ Humans must move continuously ahead. It has been pointed out that human existence is three-dimensional, or three-directional. For example, a farmer ploughs the land – this he does with his crude physical body. Or again, a blacksmith wields a hammer – this is also physical work. But these types of physical work are not a part of dharma sádhaná [spiritual practice]. It is only that particular kind of physical work that is performed as a part of spiritual activities that is regarded as sevá, that is, satisfying Parama Puruśa by using your physical body to perform social service.

Social service is possible in various ways. Imparting education, providing health care, feeding the poor, etc. – service for the welfare of the society can be undertaken, and is undertaken, in all these ways. Employ your body in such works; apply your mind; maximally utilize your body and mind. This is called sevá, this is called karma yoga. At the moment we are in need of this type of karma yoga. But what exactly is the benefit of karma yoga? It will nourish the part of your mind that is connected with your body. There is dual benefit in karma yoga, in that not only is social service rendered to the world thereby, but your individual development is also enhanced.

Pariprashna

The human mind is never fixed or static. It is always engaged in thinking of something or other; it is not possible to make the mind completely empty. Sarvacintá parityágo nishcinto yoga ucyate [“When the mind is completely free of thoughts, when the mind is completely thought-less, that state of mind is called yoga”] – from the standpoint of applied psychology, such an idea is defective. The mind must have at least some content; there must always be an objective counterpart of the mind. So if anyone does not get a chance to come in touch with the subtle world, their mind will naturally turn to the quinquelemental world, the material world. Thoughts related to the quinquelemental world, however, are not necessarily always subtle or noble. In that case what should we do? Motivated by narrow self-interest, we will be involved in undesirable activities, and must suffer a downfall in consequence. For this reason our minds must be provided with some subtle pabulum.

What, then, should people do? They must move ahead on the path of synthesis, rather than that of analysis. The source of mental progress lies not in the effort to divide one into many, but to unify many into one. This endeavour, this synthetic approach, this integral outlook, is called pariprashna in the scriptures.

Prashnas [questions] are of two types. One type is asking a question simply in order to know. But what is the benefit in asking simply in order to know? After much labour and research you have come to know that in this district of Udaipur there is such-and-such number of ants. But how, after all, does that knowledge benefit you? Is there any benefit? No, there is no benefit at all. What is the utility for people in knowing the number of ants in Udaipur? But utility or no utility, certainly a lot of work was involved. This, however, is not pariprashna. To ask, “How many ants are there in Udaipur?” just for the sake of knowledge, cannot be called a pariprashna. If, on the other hand you say, “My mind is very restless; I have long wanted to practise meditation and concentration, but have been unable to; what is the right technique?” that is a pariprashna. As soon as you get an answer to this question, you start to work accordingly.

The Goddess of Sleep

Now that I find some of you getting sleepy, I am reminded of a story. It is a mythological story. It narrates that while Rama and Laksmana were living exiled in the forest, Laksmana’s duty was to keep constant watch, what is called “security duty”. But one day he was overcome by sleep, and his eyes closed. He became furious, and taking up his bow, launched an attack on the goddess of sleep. Taken aback, the goddess of sleep asked Laksmana: “What sort of hero are you, aiming your arrows at a helpless woman? Will that enhance your prestige? Shame on you!”

Laksmana retorted, “Fourteen years have I to spend here in exile in the forest, and security duty is my sacred task. How can I afford to be drowsy? You can come after fourteen years.”

The goddess of sleep conceded for the time being, and said: “Well, so be it.”

Finally Rama and Laksmana’s period of living in exile was over. They returned to Ayodhya. The coronation ceremony of Rama was going on, and Laksmana was standing by Rama’s side with utmost devotion and fanning him with a cámara [ceremonial whisk]. Now, as the stipulated fourteen years were already over, the goddess of sleep made her appearance again; and Laksmana’s eyelids closed in sleep. Everyone present started laughing at the sight. Openly angry, Laksmana cried out: “O goddess of sleep! You have come at just this moment! You have no common sense! Ramchandra’s coronation ceremony is in progress, and I am entrusted with a special duty – can’t you see that!”

The goddess of sleep argued, “You yourself told me to come after fourteen years.”

“But not now,” protested Laksmana.

However, the goddess of sleep went on insisting, “But I have come now with my full energy. Where can I go now?”

Laksmana replied, “Just see if you can find any sinful person attending a religious discourse, and go and sit on that person’s eyelids.”

Anyway, in the course of our discussion of pariprashna, I was telling you about techniques of meditation and concentration, and how progress can be made in spiritual practice; these questions are not meaningless questions. People take action according to the answers that they get to these questions. That explains why pariprashna is a necessity. It is necessary for mental development and mental progress.

Prańipáta

And what is the third thing? Prańipátena pariprashnena sevayá. Pariprashna; as I have said, is primarily an intellectual culture. Just as karma yoga is necessary for the health – as I have explained – jiṋána yoga [spiritual practice which emphasizes discrimination or intellectual understanding] is necessary for intellectual attainment.

Pariprashna will enhance our intellectual culture. But what sort of knowledge will it cultivate? It will be the kind of knowledge that will help you move ahead on the path of progress. This knowledge is not a dry barren knowledge. This knowledge is practical knowledge. Through pariprashna you can gradually enrich such knowledge. You are moving towards Paramátmá, moving steadily, your mind is becoming subtler and subtler; but the mental concentration necessary for progress is wanting. True, you are moving nearer and nearer to Paramátmá; but if deep love and devotion for Paramátmá is not present, how can you completely close the gap? You will have to stay at a distance from Him, or will have to stop your journey. What should you do in such a situation? The mind has already been concentrated to some extent by pariprashna; now you have to make that concentrated mind move ahead to the final destination, to Parama Puruśa.

And what is the best method of making the mind move towards Parama Puruśa? Complete surrender to Him is the best method. Hence surrender yourself completely with all your faculties and propensities before the Supreme Being; offer your entire self to Him. This is prańipáta.

Pra – ni – pat + ghaiṋ = prańipáta. Prańipáta means to offer oneself at the divine feet of Parama Puruśa. Prańipáta is also known as bhakti.

Ananyamamatá Viśńormamatá premasaḿgatáh – “We should move ahead not towards objects of earthly bondage, but towards Parama Puruśa, towards Viśńu.” When complete wholehearted attachment to Viśńu is established, that is called bhakti. Bhaktir Bhagavato sevá bhaktih prema svarúpińii [“Bhakti is service to God; bhakti is the form taken by divine love”]. What is it that is of utmost necessity for spiritual progress? The most important thing needed for spiritual progress, for uniting the individual self with Paramátmá, is bhakti.

So we see that three things are very precious in human life. And what is it that is needed in order to unite with Paramátmá at the final stage? It is bhakti. And what about karma yoga and jiṋána yoga? They are the necessary preparatory phases for bhakti. You have to practise karma yoga and jiṋána yoga. Through that practice you will ultimately be established in bhakti. As soon as you are established in bhakti, everything will be yours; you will have nothing more to attain.

Footnotes

(1) Karma means “action”, and yoga means “unification” of the unit soul with the Supreme Soul. –Trans.

(2) Bhagavad Giitá. –Trans.