Madhu Pandit Dasa saysVedanta sutra states, `ananda mayo bhysat' the spirit is
by nature full of joy. Every soul is a `pleasure being'. In the bodily concept
of self, the pleasure being's potential is limited to the trappings of gross
and subtle bodies. Stuck in the `well' of paltry pleasures, the soul is unable
to experience its full pleasure potential.
Pleasure is commonly known to be sensations derived
momentarily at different layers of our self: sensations of gross body through
the five senses; sensation of the emotional body , of loving exchanges;
pleasures of the intellectual body , cognitive pleasures of discovery and
knowledge and sensations of the ego body , pleasures of power, freedom, success
and fame.
Outside the realm of sensational pleasure is the existential
or `being' pleasure of the self the pleasure of our state of being. For
example, the happiness of `love' is different from the sensational pleasure of
`loving exchanges' between loved ones. The pleasure of `love' is the continuing
sense of belonging of loved ones.Existential pleasures arise from a sense of
belonging or possessing a lover, wealth, education and social position.
We normally work to gain access, create and expand
situations for sensa tional and existential pleasures.The default paradigm of a
layman is that `work' is a burden that must be undertaken in order to enjoy its
fruits. There is the other paradigm of a yogi, wherein working itself is
pleasure, a pleasure different from sensational and existential pleasures. Such
work-pleasure is enjoyed by yogis.
A karma yogi takes pleasure in work itself, irrespective of
its outcome. He enjoys living most of his time in the world of activity leading
to his dream, rather than dwelling on the dream itself. He is content each
moment of his work, with whatever fruit comes by the Will of Providence. He
tries to excel in his work every moment, giving each moment his best to attain
the fruit. It is the flowing experience of fulfillment of every bit of work. He
is focussed on `doing of work' itself without the anxiety of a distant outcome
at the end of the work. However, what the karma yogi enjoys is the preliminary
kind of work-pleasure. The pinnacle of such pleasure is that of a yogi whose
actions combine the principles of karma, jnana and bhakti. He enjoys selfless
devoted service as rendered by a part to the Absolute Whole. It springs from
spiritual knowledge (of his oneness in quality with the Absolute beyond his
body), love and compassion to serve the ignorant and suffering. The causes of
such service are in harmony with humankind's dharma or eternal existential
purpose. When engaged thus, one's own needs are lovingly taken care of
mystically , by the Absolute.
Arjuna agreed to fight the war of Kurukshetra for a larger
cause advocated by Krishna. This illustrates highest activity-pleasure of
combined karma, jnana and bhakti. He transcended the limited, conditioned urges
for sensational pleasure of his senses and mind and acted harmoniously with the
holistic wisdom of the Bhagwad Gita received from Krishna. Such actions are
performed and relished in the background of the highest spiritual existential
joy of service, even if they mean discomfort for the body and mind.Such a
mature yogi enjoys becoming just a willing, joyful creative instrument in
loving devotional service. The inspiring force behind such works is the
Omnipotent Absolute Whole Himself.
The whole lecture is delivered by madhu pandit dasa
