Swethāranyeswar expresses, “O Venerable Guru! This indeed is beautiful and astonishing to hear. I am grateful and thankful to You for revealing the inner secrets of the Supreme Self. But, when both happiness or sukha and sorrow or duḥkha are inherent in each and every action and inaction, words, thoughts and speech and fruits of the actions and inactions in this universe, how can one maintain either neutrality or Madhyastha or equanimity or Samatā to show gratitude and offer thanks to the Supreme Self? I beg You to pardon my doubt but I beseech You to help me.”
Sri Shuka Paramarshi replies, “Son, your question is an unusual one. What causes happiness or sukha and sorrow or duḥkha? How do they become inherent in each and every action, inaction, word, thought, speech and fruits of the actions and inactions in this universe? Does it really exist in the inherent nature of the self-luminous akshara or alphabet? Who is it to say which is happiness or sukha and which is sorrow or duḥkha?
Child, any semblance of feeling or emotion or Bhava is the experience of the manifested or Vyakta state of the self-luminous akshara or alphabet. To say it is an illusion, will again be ambiguous as its origin and inherent nature is Aksharam. As I said earlier, a created being should know, realize, understand, perceive and experience the unmanifest or Avyakta state of the self-luminous akshara or alphabet with the help of the “body” or manifested or Vyakta state of the self-luminous akshara or alphabet that will lead him or it to be immersed and absorbed into the Supreme Self.
When a sadhana or practice or anustana is undertaken, the natural feeling of a created being is to expect a result or a fruit. It is this feeling of expectation or Sampratiksha that dictates which is happiness or sukha and which is sorrow or duḥkha. It is not only extremely difficult to instruct a created being not to expect a fruit or result for every action and inaction, word, thought and speech but also difficult to implement it, as there is bound to be a reaction that is appropriate to the effort put in. What must instead be done, is to accept the fruit or result of the sadhana or anustana or practice undertaken as the appropriate acknowledgement of the effort put in and show gratitude and offer thanks to the Supreme Self.
A created being should thus practise acceptance or Anumodhana with the feeling or Bhavane that whatever has been bestowed by the Supreme Self is appropriate and in the best interest of all creation and show gratitude and offer thanks to the Supreme Self. This practice of acceptance or Anumodhana will lead to the feeling of expectation or Sampratiksha to gradually become negligible attaining neutrality or Madhyastha.
The practice of acceptance or Anumodhana along with showing gratitude or Kritagyata and offering thanks to the Supreme Self and the practice of Self-Surrender will lead the created being to see the Self existing equally as existing within and outside him or it and all-pervading which is equanimity or Samatā and thus, become immersed and absorbed into the Supreme Self.”