Sadhana by Rabindranath Tagore (good novels to read in english .txt) 📕

Thus we find in perfect love the freedom of our self. That only which is done for love is done freely, however much pain it may cause. Therefore working for love is freedom in action. This is the meaning of the teaching of disinterested work in the Gita.

The Gita says action we must have, for only in action do we manifest our nature. But this manifestation is not perfect so long as our action is not free. In fact, our nature is obscured by work done by the compulsion of want or fear. The mother reveals herself in the service of her children, so our true freedom is not the freedom from action but freedom in action, which can only be attained in the work of love.

God’s manifestation is in his work of creation and it is said in the Upanishad, Knowledge, power, and action are of his nature

[Footnote: “Svabhaviki jnana bala kriyacha.”]; they are not imposed upon him from outside. Therefore his work is his freedom, and in his creation he realises himself. The same thing is said elsewhere in other words: From joy does spring all this creation, by joy is it maintained, towards joy does it progress, and into joy does it enter. [Footnote: Anandadhyeva khalvimani bhutani jayante, anandena jatani jivanti, anandamprayantyabhisamvicanti.] It means that God’s creation has not its source in any necessity; it comes from his fullness of joy; it is his love that creates, therefore in creation is his own revealment.

The artist who has a joy in the fullness of his artistic idea objectifies it and thus gains it more fully by holding it afar.

It is joy which detaches ourselves from us, and then gives it form in creations of love in order to make it more perfectly our own. Hence there must be this separation, not a separation of repulsion but a separation of love. Repulsion has only the one element, the element of severance. But love has two, the element of severance, which is only an appearance, and the element of union which is the ultimate truth. Just as when the father tosses his child up from his arms it has the appearance of rejection but its truth is quite the reverse.

So we must know that the meaning of our self is not to be found in its separateness from God and others, but in the ceaseless realisation of yoga, of union; not on the side of the canvas where it is blank, but on the side where the picture is being painted.

This is the reason why the separateness of our self has been described by our philosophers as maya, as an illusion, because it has no intrinsic reality of its own. It looks perilous; it raises its isolation to a giddy height and casts a black shadow upon the fair face of existence; from the outside it has an aspect of a sudden disruption, rebellious and destructive; it is proud, domineering and wayward; it is ready to rob the world of all its wealth to gratify its craving of a moment; to pluck with a reckless, cruel hand all the plumes from the divine bird of beauty to deck its ugliness for a day; indeed man’s legend has it that it bears the black mark of disobedience stamped on its forehead for ever; but still all this maya, envelopment of avidya; it is the mist, it is not the sun; it is the black smoke that presages the fire of love.

Imagine some savage who, in his ignorance, thinks that it is the paper of the banknote that has the magic, by virtue of which the possessor of it gets all he wants. He piles up the papers, hides them, handles them in all sorts of absurd ways, and then at last, wearied by his efforts, comes to the sad conclusion that they are absolutely worthless, only fit to be thrown into the fire. But the wise man knows that the paper of the banknote is all maya, and until it is given up to the bank it is futile. It is only avidya, our ignorance, that makes us believe that the separateness of our self like the paper of the banknote is precious in itself, and by acting on this belief our self is rendered valueless. It is only when the avidya is removed that this very self comes to us with a wealth which is priceless. For He manifests Himself in forms which His joy assumes. [Footnote: Anandarupamamritam yadvibhati.] These forms are separate from Him, and the value that these forms have is only what his joy has imparted to them. When we transfer back these forms into that original joy, which is love, then we cash them in the bank and we find their truth.

When pure necessity drives man to his work it takes an accidental and contingent character, it becomes a mere makeshift arrangement; it is deserted and left in ruins when necessity changes its course. But when his work is the outcome of joy, the forms that it takes have the elements of immortality. The immortal in man imparts to it its own quality of permanence.

Our self, as a form of God’s joy, is deathless. For his joy is amritham, eternal. This it is in us which makes us sceptical of death, even when the fact of death cannot be doubted. In reconcilement of this contradiction in us we come to the truth that in the dualism of death and life there is a harmony. We know that the life of a soul, which is finite in its expression and infinite in its principle, must go through the portals of death in its journey to realise the infinite. It is death which is monistic, it has no life in it. But life is dualistic; it has an appearance as well as truth; and death is that appearance, that maya, which is an inseparable companion to life. Our self to live must go through a continual change and growth of form, which may be termed a continual death and a continual life going on at the same time. It is really courting death when we refuse to accept death; when we wish to give the form of the self some fixed changelessness; when the self feels no impulse which urges it to grow out of itself; when it treats its limits as final and acts accordingly. Then comes our teacher’s call to die to this death; not a call to annihilation but to eternal life. It is the extinction of the lamp in the morning light; not the abolition of the sun. It is really asking us consciously to give effect to the innermost wish that we have in the depths of our nature.

We have a dual set of desires in our being, which it should be our endeavour to bring into a harmony. In the region of our physical nature we have one set of which we are conscious always.

We wish to enjoy our food and drink, we hanker after bodily pleasure and comfort. These desires are self-centered; they are solely concerned with their respective impulses. The wishes of our palate often run counter to what our stomach can allow.

But we have another set, which is the desire of our physical system as a whole, of which we are usually unconscious. It is the wish for health. This is always doing its work, mending and repairing, making new adjustments in cases of accident, and skilfully restoring the balance wherever disturbed. It has no concern with the fulfilment of our immediate bodily desires, but it goes beyond the present time. It is the principle of our physical wholeness, it links our life with its past and its future and maintains the unity of its parts. He who is wise knows it, and makes his other physical wishes harmonise with it.

We have a greater body which is the social body. Society is an organism, of which we as parts have our individual wishes. We want our own pleasure and license. We want to pay less and gain more than anybody else. This causes scramblings and fights. But there is that other wish in us which does its work in the depths of the social being. It is the wish for the welfare of the society. It transcends the limits of the present and the personal. It is on the side of the infinite.

He who is wise tries to harmonise the wishes that seek for self-gratification with the wish for the social good, and only thus can he realise his higher self.

In its finite aspect the self is conscious of its separateness, and there it is ruthless in its attempt to have more distinction than all others. But in its infinite aspect its wish is to gain that harmony which leads to its perfection and not its mere aggrandisement.

The emancipation of our physical nature is in attaining health, of our social being in attaining goodness, and of our self in attaining love. This last is what Buddha describes as extinction—the extinction of selfishness—which is the function of love, and which does not lead to darkness but to illumination.

This is the attainment of bodhi, or the true awakening; it is the revealing in us of the infinite joy by the light of love.

The passage of our self is through its selfhood, which is independent, to its attainment of soul, which is harmonious.

This harmony can never be reached through compulsion. So our will, in the history of its growth, must come through independence and rebellion to the ultimate completion. We must have the possibility of the negative form of freedom, which is licence, before we can attain the positive freedom, which is love.

This negative freedom, the freedom of self-will, can turn its back upon its highest realisation, but it cannot cut itself away from it altogether, for then it will lose its own meaning. Our self-will has freedom up to a certain extent; it can know what it is to break away from the path, but it cannot continue in that direction indefinitely. For we are finite on our negative side.

We must come to an end in our evil doing, in our career of discord. For evil is not infinite, and discord cannot be an end in itself. Our will has freedom in order that it may find out that its true course is towards goodness and love. For goodness and love are infinite, and only in the infinite is the perfect realisation of freedom possible. So our will can be free not towards the limitations of our self, not where it is maya and negation, but towards the unlimited, where is truth and love.

Our freedom cannot go against its own principle of freedom and yet be free; it cannot commit suicide and yet live. We cannot say that we should have infinite freedom to fetter ourselves, for the fettering ends the freedom.

So in the freedom of our will, we have the same dualism of appearance and truth—our self-will is only the appearance of freedom and love is the truth. When we try to make this appearance independent of truth, then our attempt brings misery and proves its own futility in the end. Everything has this dualism of maya and satyam, appearance and truth. Words are maya where they are merely sounds and finite, they are satyam

where they are ideas and infinite. Our self is maya where it is merely individual and finite, where it considers its separateness as absolute; it is satyam where it recognises its essence in the universal and infinite,