The sacrifice starts with the shift of inner motive whence one decides not to live for oneself any more but for the Divine Master and Lord. It proceeds by an offering of all our actions and activities to the Divine, doing them for the Divine and no more for one’s own satisfaction or any personal goal including one’s own salvation. It grows as we grow in the true consciousness and begin to see all that is not yet offered and aligned to the Divine, the hidden strands of the ego and self-seeking movements masquerading as self-giving. It culminates as our entire being in all the details and movements are given to the Divine Mother, taken over by the Mother, possessed by Her, utilised for Her Purposes and moulded for Her use. Nothing then belongs to oneself. All is Hers and ourselves are for Her until our self and nature is filled with Her and reflects Her movements without distortion or diminution. The result is sayujya, salokya, samipya and sadharmyagati as described in the very beginning of the passage.
‘To raise our whole existence to the Divine Being, to dwell in him (mayyeva nivasiαΉ£yasi), to be at one with him, unify our consciousness with his, to make our fragmentary nature a reflection of his perfect nature, to be inspired in our thought and sense wholly by the divine knowledge, to be moved in will and action utterly and faultlessly by the divine will, to lose desire in his love and delight, is man’s perfection; it is that which the Gita describes as the highest secret. It is the true goal and the last sense of human living and the highest step in our progressive sacrifice of works. For he remains to the end the master of works and the soul of sacrifice.’
Affectionately,
Alok Da
