Talks on the Gita -Vinoba 153

Chapter 13 Distinction between The Self And The Not-Self 73. Progressive Realisation Of The Supreme Self 22. Man is absorbed in ordinary worldly activities as long as there is no thought of the Self within the body. He knows little else than eating when hungry, drinking when thirsty, sleeping when drowsy. To be able to do all these things he will fight. He will crave for them. He is engrossed only in bodily activities. True development is yet to commence. The Self only watches all this. It stands silently like a mother keeping a watchful eye on her child crawling towards the well. It just looks at all the activities silently. This state has been described as that of a Witness. 23. The Self watches, but does not gives its assent. The jiva (individual soul), acting under the impression that it was nothing but the body, subsequently wakes up. It dawns on it that it has been living like an animal. When the jiva comes to this point, the realm of ethics begins. Then the question whether something is right or wrong, moral or immoral crops up at every step. At this stage, man starts exercising rational discrimination. His analytical mind starts working. Impulsive actions cease. Self-restraint takes the place of selfindulgence. 24. When the jiva ascends to this moral plane, the Self does not remain a silent spectator. It gives its approval from within. A voice is heard from within: ‘Well done!’ The Self now no longer remains a mere witness. It gives its assent; it upholds the jiva’s actions and expresses appreciation. Suppose a hungry man comes to your door when you have just sat down to eat and you give your plate of food to him. When you remember this good act in the night, you will experience a different kind of joy. The Self will say softly, “You have indeed acted well!” When a mother pats her child on the back and says, “Well done, my boy!”, he feels that he has got the highest possible reward. Likewise, such words from the Lord within encourage us and provide us with an impetus to do better. The jiva at this stage stands on the moral plane, leaving the life of self-indulgence behind. 25. Then comes the next stage. Man tries to cleanse his mind in the course of doing duties while living a moral life. He strives hard, but gets exhausted at some point. The jiva then prays to the Lord, “Oh Lord! I have come to the end of my tether. Give me more strength.” Until a man realises that he cannot succeed by his own efforts, however hard, the true significance of prayer does not dawn on him. One should first exhaust all his strength and when it is found insufficient, cry earnestly for the Lord’s help, as Draupadi did. The eternalspring of the Lord’s grace and compassion is ever-flowing. Whosoever is thirsty can come to it and quench his thirst as a matter of right. Whosoever lacks anything can ask for it. Such is the relationship in this third stage. The Lord now comes closer. He not only expresses His approval by words, but also rushes for help.