The Greatness and Importance of Seva (Service).

The Greatness and Importance of Seva (Service)
dattatreya, guru, karma, Meditation, Sadhguru, seva, Sri satupasi, spiritual Teja,
Seva

        To do meditation the mind must be under one's control. When the mind remains separate and otherwise engaged and the organs of action are
engaged in some work, even then the mind will be participating in the work superficially in an indirect and subtle way and not overtly. But when one gets absorbed in meditation and sense organs as well as organs of action have become inactive, the mind gets hurt and feels tormented and remains silent and quiet under compulsion. When the meditator gradually surfaces to normal consciousness the mind returns and resumes its normal action.

        But when one is engaged in Seva (Selfless work), both the mind and its associated organs of senses and action will joyfully work in unison and
harmony. On the other hand in meditation one has to keep his mind along with sense organs and organs of action under his control and check. Of
Course, it is always extremely difficult to keep one's mind under control because it never becomes inactive except in deep sleep. When the sense ongans work in unison, the organs of action will automatically join them willingly and joyfully and the job on hand will be accomplished perfectly. When this happens there will be all round harmony and the mind will not leave the organs to themselves and try to get interested in something else. Then with such a mind, when one is engaged in Seva work, in noble and selfless work, no other disturbing desires, thoughts and worries will arise in one's mind.

      Specially now, in modern days, when people have progressed too far technologically and in every other way, for any one to get involved in Seva work is very difficult and is indeed Great and Noble. To engage in Seva work becomes extremely beneficent for the mind and lays proper
foundation for the mind to become one-pointed, capable and efficient. In this way Seva work prepares the mind to deep meditation and silence.

       Now when you people get busy with some service in the Ashrama, by God's Grace the mind remains calm and no unwanted desire or yearning will arise to disturb the mind. The organs of action will co-operate in the Work quite willingly and enthusiastically. The mind too gets absorbed in the WOrk. Is this, in effect, not a much superior mental state than your dhyana with closed eyes? You, who are devotees, seekers and spiritual aspirants lould understand this secret, this inner meaning of this selfless Seva, which fact proves to be a highly effective sadhana. That is why whenever devotees come to the Ashrama they should themselves find out some work suitable to their temperament and useful to the Ashrama and engage themselves willingly in such work. But they should not entertain any ulterior motives in their minds while doing the work. In fact to get this kind of an opportunity to work is in it self a rare good fortune and a blessing. Such a devotee who works with great devotion and sincerity, even if he has not been able to sit and meditate on any day will eventually derive astounding spiritual benefit. Because of his continuous selfless seva, before he leaves his body, in his last moments he will automatically and effortlessly get in very deep absorption in meditation and experience Nirvikalpa Samadhi or 'Self-realisation'. All this happens because of Guru's Compassion, Love
Grace and Blessings. This is because he will have been virtually in that state all along.

       Why I am emphasizing the importance of Seva to this extent is because these days, when most people are getting almost addicted to satisfying their endless sensual desires, to develop the propensity or get the requisite bent
of mind to get interested in this kind of Seva is becoming extraordinarily difficult. Also engaging oneself in serious sadhana remaining at home is
almost impossible these days. Saints and ascetics of yore used to devote themselves to highly rigorous tapasya' or spiritual disciplines ignoring even basic and elementary comforts and subjecting themselves and their bodies to unimaginable hardships and afflictions, not minding continuous exposure to wind, rain and shine over prolonged periods. They had such dedication and determination and they did it. But we cannot even imagine doing even a wee-bit of such things now. In these days if we do God's Seva, HIS continuous remembrance through Nama Japa, Bhajana at fixed timings and such other simple spiritual disciplines and attend to his duties also, if is sufficient.

       Organs of action become active through the promptings of sense organs alone. It is for this purpose only we sit for meditation with closed eves and make the mind and organs still with no movement whatsoever, When we do God's seva we will in fact be doing good meditation even without our knowledge, When the mind gets absorbed in God's Seva, is it not meditation? Only when the mind is at peace and free from all other thoughts, we can concentrate on Seva, isn't it? With nagging doubts and tormenting worries can we get interested in doing God's Seva? When we begin the Seva, even if some sort of disturbing thoughts are present in the mind, as we get immersed in Seva work all such thoughts disappear. Such a still mind is in what is called 'Nirvikalpa' state.

      Then there is what is called the 'Nidhana' state of the mind. This is superior to all other states. One who is in this state need not do any work or
duties or sadhana or anything else.

      What is this 'Nidhana' state? To be totally free of the 'doer-feeling' is Nidhana' state. Doing everything you remain under the feeling that you are doing nothing. Even when you give away things to anyone, you don't feel you have given anything. In common usage we use the word 'Nidhana' to mean, to be soft and slow in everything we do - to walk very slowly, to
speak very slowly and very softly, to eat very slowly without talking or making any kind of noise etc. This is not what we mean by 'Nidhana'. To
be utterly and totally free of the 'doer-feeling' is 'Nidhana'-as for example you go on giving profusely and yet you feel you have given absolutely nothing.

     Now, say, there is some one who cannot himself do any kind of physical Seva". But by God's Grace he has money. Ifhe freely parts with
bis money all the while firmly feeling, all I possess really belongs to HIM, I am grving to HIM only what is HIS, then he is a real 'Nidhani'-one who is
in Nidhana' state. Let the whole world proclaim that he is a munificient donor, a 'Dana Shura Karna'(Karna of Mahabharata fame in giving), he
lould always feel within himself, I have given nothing, I have done nothing. One should be a Nidhani' like that.

       Sometimes even to know or understand these subtle things creates real diffieulties. The mind is so subtle. I say this because there are some
who are by nature 'Nidhanis' without their knowing. They will be freely giving money and or doing other kinds of sevas. After hearing what I have explained above they get into lot of confusion - like, am I a real Nidhani? am I really giving and doing things the way I should? etc.etc. That is why Guru selects proper devotees, prompts them to give and do other kinds of
Seva, makes them forget all about it also. He has the power to make them do the right things even without their being aware of it. God goes on getting Such things done by HIS selected devotees: If they come to know of things like being a 'Nidhani' etc. sometimes strange things happen. The mind is well known to be fickle like a monkey. Now it goes on scratching its head over such things and make a 'raw wound' of it. By going on thinking over it, it keeps the wound always 'raw and festering' and will not allow it to heal. So it is best to go on giving money and doing Seva quietly without
bothering about these things. One should not be thinking deeply and discussing unnecessarily such things. If one does this, unnecessary
complications will arise where things were going on smoothly. I know what is going on in everyone's mind. So knowing that Guru knows everything, if devotee goes on doing his work as well as sadhana in his own way, that is sufficient.


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