विवेचन सारांश

Yajña: Key For The Karmic Code

When we go beyond mere karmas; forsake the Vikarmas as our desires are forever engaged in HIM.

When the sense of doership gets relinquished with the knowledge that HE is the Doer; When there are no expectations towards the results of our action, then such actions are Akarmas. This is the highest state of a Yogi; For now, he has transcended the bondage of Karma.

What happens to those who do their actions as Akarma?

The Jñānis who understand the concept of Akarma and apply this knowledge, to continue to do their duties without a sense of doer ship or attachment to the result, destroy the consequences of their previous actions; just as the fire burns the matter to smithereens. This is the fire of Jñāna!

Those who perform pre-scribed duties and at the same time become free from fruitive desires, as well as from their Vikarmas (forbidden acts), burn up all the results of those duties in the fire of transcendental knowledge. This results from their performance of niṣkāma-karma-yoga. Such exalted Jīvās are called jñānāgni-dagdha-karmā, ‘those who have burned all their karma in the fire of transcendental knowledge’.

This is how one attains freedom from the bondage of Karma through Jñāna-yoga. Such a Yogi is a "pandit".

Having described him, Yogeśvara now appreciated this, Yogi; Where the one who has renounced attachment to the fruits of his work, who is always satisfied by his own internal bliss, and who is not dependent on anyone for his maintenance; "performs no action," even though fully engaged in all types of action.

Nitya-tṛptaḥ, internally such a person remains blissfully content. Nirāśrayaḥ, ‘not depending on anyone for one’s maintenance.’

Thus, the 3 types of Yogīs have different approaches to reach him as they perform their actions.

The Karma Yogi does his actions as a duty without any expectations of result. Attitude: "I don't want anything"

The Jñāna Yogi performs his actions with the knowledge of discernment, where he understands that there is a difference between him and the actions; that the actions represent the material nature and hence, separate from him. Thus, the sense of doership is lost through Viveka. Thus, he becomes a witness to the actions of the body. Attitude: "I am not the doer"

The Bhakti Yogi surrenders both his actions and result to HIM. Whatever he does is for Paramātmā, HE is the one that doer and through surrendering the results of their actions to HIM; it is HE who takes care of whatever may be the consequences of these actions. Attitude, "HE is the doer!"

Nirāśhīḥ, one who is without solicitation or expectations, one from whom asisah; Asih is a kind of desire that can be classed under prayer, solicitations, have departed; chitta-ātmā, who has the mind and organs under control; one by whom have been controlled (yatau) both the internal organ (citta) and the external aggregate of body and organs (ātmā); is tyakta-sarva-parigrahaḥ, (parigrahaḥ: receiving, accepting, possessions, belongings.) totally without possessions: one by whom have been renounced (tyaktah) all (sarvah) possessions (parigrahaḥ); na apnoti, he does not incur; kilbisam, demerit, in the form of evil as also righteousness-to one aspiring for Liberation, even righteousness is surely an evil because it brings bondage!

Thus, one develops an attitude where one’s action is not dependent on another, “I keep working in spite of you" One doesn’t need to leave everything to develop detachment. The feeling of being an instrument and a sense of non-doer ship is essential.

Kabir das ji stated,

When similar to Kabirdas ji one begins to attribute their actions to HIS inspiration, where one is in a state where there is a feeling merely being an instrument is when he is in realm of Bhakti!

This state goes to a level like Tukaram Maharaj ji, where he began to recognise that the Divine gift of cognitive speech is an instrument of expressing HIS melodies. It is rare in nature for it is predominantly only the humans who have the ability of sentient conversation.

Thus, he states that it is not through my power that I am speaking but through HIS grace, the sweet words coming forth are indeed HIS grace!

The body is merely an instrument, and one is no longer bound by consequences of them, for he has now transcended the mundane intention for action and each action is an act of service to HIM, worship to HIM! Whatever may be the “action" their mind is situated within HIM.

He is like the bird whose most beatific singing is simply his daily routine. This is the highest state of Sādhanā, Gītā acts as a guide for us to navigate the tricky channels of life skillfully.

Vinoba Bhave ji called Gītā his mother, and he was her son, for a mother is the best teacher one could receive:

One may recall the story of 2 students and the Guru who had taught them to avoid contact with females. As they went on travel, they saw a female drowning and one of them jumped to save her life. They came out and walked back towards their hermitage. There, they met their Guru. The other student disclosed the actions of his friend and worriedly asked what was to happen now?

“What are you worried about. Your friend left her back there, but you are still carrying her burden!”

Indeed, the attachment of mind towards any action determines its nature.

He takes more and more delight in supreme bliss by abandoning expectation and egoism. He remains content with whatever he gets by chance and does not say that this is mine and that is another’s. Whatever he sees, he himself becomes that. Whatever he hears, he becomes one with it.

Yadṛichchhā-lābha-santuṣhṭaḥ, remaining satisfied with what comes unasked for yadṛichchhā-lābha means coming to possess something without having prayed for it; feeling contented with that.

Dvandva- atītaḥ, having transcended the dualities-one is said to be beyond dualities when his mind is not distressed even when afflicted by such opposites as heat and cold, etc.

Vimatsaraḥ, being free from spite, from the idea of enmity; and samah, equipoised; siddhau ca asiddhau, is success and failure, with regard to things that come unasked for.

The Yogi who is equipoised, not delighted or sorrowful in getting or not getting food for the sustenance of the body; who sees inaction in action, who is ever poised in the realization of the Self as It is; he understands “I am not the doer of anything”; the organs act on the objects of the organs he, realizing the absence of agent ship in the Self, certainly does not do any actions like a Saṃnyāsi.

Joy, sorrow, positive negative all become similar to him, and he achieves a state of “samattva”. This equanimity is seen in nature as well as it resides in harmony. The “sa" of the sargam tunes as a base point which harmonises everything in a melody. This is “samattva”

However, from the standpoint of his own realization which has arisen from the valid means of knowledge presented in the scriptures, he is surely not an agent. HE, to whom is thus ascribed agent ship by others, na nibadhyate, is not bound; api, even; krtva, by performing such actions as moving about for alms merely for the maintenance of the body, because action which is a source of bondage has been burnt away along with its cause by the fire of wisdom.

The biographies and lores of saints teach us how to reach the pinnacle of their spiritual practice.

The incident from Tukaram Maharaj's inspirational life is an example.

As a habit, Tukaram mauli would do his practice and sing bhajans in devotion of Vitthala mauli on a mountain peak. Initially, the birds on the peak would fly away in fright on seeing him; this would greatly pain him as birds are sensitive. An equipoised person exuding love would not get such a reaction. However, as his Sādhanā progressed further, there came a point where the birds no longer displayed fear.

This displayed that dedication in Sādhanā would eventually lead to internal purification as one came nearer to his Ātman which is the reflection of Paramātmā and would bring about noticeable changes in a person. These could act as reference points for others to indicate their stage on the spiritual ladder.

When a person who has already started action becomes endowed with the realisation of the identity of the Self with the actionless Brahman, then it follows that in the case of that man, who has experienced the absence of doership, actions and purposes in the Self, their actions become relinquished. But if this becomes impossible for some reason and he continues to be engaged in those actions as before, still they certainly do not do anything. This absence of action has been shown in the verse, having given up attachment to the results of action.

He becomes a witness then. He remains content with whatever he gets by chance and does not say that this is mine and that which is another’s. Whatever he sees, he himself becomes that. Whatever he hears, he becomes one with it. When he walks, speaks or acts, he becomes all that. As the Sun rises, he becomes it. He notices the synchronisation between his breath, wind and heart beats and the rhythm of earth. When he sees nothing but his own Self in the world, no action can hold him in bondage.

When he sees no distinction between ME and HIM, which gives rise to envy, how can we call him envious?

Thus, he has achieved freedom from action even while performing actions and is beyond the qualities; even though he is endowed with them, he becomes liberated!

Karma (actions) performed for the pleasure of Śrī Bhagavān never become a cause of bondage to the material world. Such action for the pleasure of Bhagavān is described here as akarma-bhāva, the state of inaction.

No one remains free of action. Bhagavān performs action as well. As stated in the 3rd chapter,

“There is no duty for Me to do in all the three worlds, O Parth, nor do I have anything to gain or attain. Yet, I am engaged in prescribed duties.”

HE also declared in the 5th chapter that those that are situated within HIM dedicating their actions to HIM remain unconstrained by its consequences.

“Those who dedicate their actions to Parameśvara abandoning all attachment, remain untouched by demerit, just as a lotus leaf is untouched by water.”

The one who is a Jñāni is gata-saṅgasya, free from material attachments:

Such a person is Muktasya, having freedom from desires and hatreds.

Sādhanā is not limited to ritual worship, but those who undertake vocations with same tendency where work becomes worship, their mind is Jnanavastita chetasaha: mind established in knowledge. Be it dancing, cricketers and others. Knowledge and learning are not limited to a specific age, we have aged individuals in western countries who go back to college and undertake scholarly work.

The actions one undertakes should be Yajnaaya, conduct of work in the spirit of sacrifice. Lokmanya Tilak ji during his prison days completed the complex critique on Bhagavad Gītā, the Gītā Rahasya based on Karma Yoga

The creation itself is a part of yajña. The 3rd chapter gives detail on this,

“In the beginning of creation, Brahmā created humankind along with duties, and said, “Prosper in the performance of these yajñas (sacrifices), for they shall bestow upon you all you wish to achieve.”

The material world is interdependent, and it functions properly due to actions taken for self and others.

Societal Actions that maintain a balance of these 4 are necessary in maintaining the smooth functioning of the material world.

Jñāneshvara ji stated that every-one should perform his duty as a Yajña and offer his or her actions as flowers at the feet of HIM. This is the Yajña of Svadharma!

“My boy, know that one’s duty itself is an obligatory sacrifice. If one performs his duty, demerits do not affect him. When a person abandons his duty and takes delight in prohibited deeds, he becomes entangled in worldly bondage. Therefore, know that the discharge of one’s duty is a continuous sacrificial session. Whoever performs his duty as a sacrifice does not suffer bondage.”

He becomes that which he thinks about is common theme mentioned throughout Gītā. One may recall the story of the beetle who created another one due to his thinking. Similarly, thinking and taking guidance from the lives of these saints whose tapa (literally meaning heating) where the austerities are so tremendous that literally increase the body temperature due to agitation. It is said that that agni that is created then burns through everything including even the past actions of the yogi. Thus, learning from their actions is of tremendous use. One need not copy, but they could gain a glimpse of the stakes present and incorporate those that are work on our qualities and experience.

The vision of a Jñāni is what distinguishes him from an ordinary individual. A change in outlook can transform the world! The world was created as if from a Yajña (fire sacrifice) of Brahman. Material actions are compulsory for the living entity who is bound to material consciousness. In such mundane activities, the faithful discharge of prescribed duties in which one can deliberate on spiritual reality, or cit-tattva, is called yajña.

What is this Brahman?
When conscious reality manifests in matter, it is called Brahman.

Yajña is perfect when its five constituents, namely arpaṇam (the instrument for offering), havi (the ingredients), agni (the fire), hotā (the doer) and phala (the fruit), are the resting place of brahman, that is, when they are meant for the revelation of brahman. A person’s activity is known as brahma-yajña when he seeks revelation of brahman in his actions with concentrated meditation. The instruments of offering, the ingredients, the fire, the doer (that is, his very own existence) and the fruits are all brahman. Thus, their ultimate destination is also brahman.

The ingredients offered to the Devatās in the sacrifice are called havi. When the oblations are in the form of duty, he becomes free of their bondage. For him there is no distinction between the oblation, the Yajña and the enjoyer of the Yajña. When they perform it, the oblation and the mantras are imperishable and of the nature of Brahman. Thus, when he comes to realise that the action itself is Brahman, then the action performed by him becomes Akarma (nonaction). Leading a life of non-discrimination, and espousing dispassion, he performs the Yoga Yajña.

Yajña is taken as an illustration because at the end of Dvaparayuga, sacrifices were performed elaborately by all people, and they were familiar with the rites and rituals. The principle is applicable to everything and every action that man does. By concentration and meditation, by constant absorption in Brahman, every kind of work that is done melts into Brahman. Work then loses its separate limited quality, its binding power. It acquires a divine and spiritual quality. The distinction between karma and jñāna is thus eliminated, and Brahman alone is realised in all that one thinks and does.

It is similar to how for a surgery, the surgeon, the operation, the tools and the patient all are described as essential in performing it. The tools are worthy of worship as the y allow us to perform action. How does one's outlook change the view though?

Just as all aspects of an electricity department require smooth functioning yet, the basic elements to run it like the machinery, the coal and other raw materials are all part of nature, one traces it back to the Brahman. Similarly, be it food, clothing or shelter nothing is free of Brahman because creation itself is it. We too are a part of this creation.

Namdeva ji elucidated this beautifully,

"Dev is the one that eats, I sleep on HIM, Dev takes and gives, our transactions are with HIM, HE is here and there, nothing exists beyond HIM, I say this filled with HIM, my Vitthu mauli!"

(P.S. Dev is also an abbreviation of his own name, therefore, here “I” and “HE" become synonymous)

There are various types of yajña according to the various desired goals. Yajña be it into literal form or allegorical needs a team to perform it. TEAM by its very definition inspires us to achieve more (TEAM- together everyone achieves more).

Yoginaḥ alludes to the karma-yogīs, or Bhakti Yogis while apare implies jñāna-yogīs. Brahmāgnau means that brahman, or Paramātmā Himself, is the sacrificial fire. In that sacrificial fire, or the Absolute Truth (tat-padārtha), the oblation of the jīva (tvam-padārtha) is offered by the means (ladle) of chanting the praṇava-mantra, Oṃ.

Here, the words yajñam and yajñena have been used for the object offered (such as ghee) and the instrument of the offering (the ladle) respectively. In other words, it is understood that the pure jīva and praṇava are indicated by a superior understanding of yajña and yajñena, respectively.

One may be on any path but the successful crossing the path itself requires multiple efforts from many people. Guruji states that there is no one who is self-made, our success and life have many contributors. The caregiver who looked after us when we were sick, the teacher, friends, mentors all have contributed towards shaping us to who we are at present. Society too works similarly at a macro scale. Thus, our vision cannot and should not be towards narrow interests but should look towards the larger good of the world.

The Pasāyadān by Jñāneshvara ji is perhaps one of the most beautiful compositions that is a gift for all of humanity. There he states,

“Now, I pray to the Parameśvara, who is the Ātman of this universe, that he will be pleased with my writings, scribblings and happily grant me this Prasad (see above for explanation) gift which I can contain in my palms.”

One receives Prasada of the offerings they have made to Bhagavān. Here, Sant Jñāneshvara mauli, prayed to the Parameśvara, his guru Nivruttinath to grant him the Pasāyadān or Prasad of what he asked in these verses.

“The work, which you saints have enabled me to compose, for the benefit of the three worlds, is peerless. It is due to your grace, that this sermon with music and singing (kirtana) has come to an end. All that remains to be done, is to render service to you.”

Our experience of the material world depends on our senses and sense objects. The mind becomes the one to interpret them hence, prone to fluctuations due to constant stimulation. In order to attain self realisation one has turned the gaze inwards, where the mind needs to become silent and in control. For this to happen one needs to control their senses and reject the sense objects.

When one realises the worthlessness and shadowy nature of these sense objects, the senses do not run after them. They remain steadfast. The rushing out of the senses towards material objects disturbs the mind and throws it in turmoil. When the senses are kept in their place, the mind is calm and when the mind is calm, the bliss of Ātman is experienced. This is sacrificing the sense-objects in the fire of the senses.

Knowledge is that fire that allows one to attain wisdom to do that. Hence, it is called Yajña where one gains the ability to discern between neer-ksheer.

In Sanskrit, the famous term ‘neer-ksheer-vivek’, meaning ‘prudence to distinguish milk from the mixture of milk and water’ is mainly associated with a bird 'Paramhansa' or Rajhans’, meaning ‘a celestial/royal swan’). It is believed that if a mixture of milk and water is kept in front of a Rajhans, it will drink only milk from the mixture and leave water behind.

Restraint is the key to Brahma jñāna!

Saints like Tembe Swami Maharaj, Vasudevanada Saraswati were so advanced in their Sādhanā that they would refuse the touch of others. Devotees thronged to them so that they could take their blessings. Once when Tembe swami maharaj ji was incessantly requested to grant them their wish of touching his feet, guruji asked them to bring millets and place them near his feet. As they did the millets popped due to heat. Such was the energy of tapah!

Tukaram mauli stated,

He declared that one transforms themselves into fire, the concept of negative and positive consequences for actions do not arise!

Those who took up Saṃnyāsa like a very rigid life. The food that they receive in the form of bhiksha is divided into 4 parts were,

Those with such a strict regimen and austere lifestyle along with their devotion towards the Parameśvara are HIS reflections and thus, revered.

When the mind and senses are in control, when there is 'samattva', equanimity established within them, an individual develops Viveka, the ability of discernment between what to do and not like the Rajhans is able to in the case of Neer-Ksheer

Apare is the ‘the knower of pure self, the jīva’. The yogīs offer all of their senses, the activities of the senses such as hearing and seeing, the ten types of life-airs (prāṇa), and the actions of the life-airs into the fire of the controlled self, or the fire of the jīva‘s purified existence. In other words, they completely dissolve the mind, the intelligence, the senses and the ten life-airs in the pure self. The seeker gradually practices sense-restraint and breath-regulation (Prāṇayama). The fire of self-control is fanned into flame by knowledge.

One can notice that a laser sharp focus on our goal creates an environment where actions and individuals are merely a means to achieve the end goal. In such cases, be it independence or in service to nation creates a state where actions take the form of oblations in fire for a larger good.

One is reminded of a couplet from the work of Swatrantra Veer Sawarkar " Majhe Mrutyupatra" (my last will) where he states,

(The ten types of life-airs and their actions are as follows: prāṇa: breathing out, apāna: breathing in, samāna: adjusting the equilibrium of all objects eaten or drunk, udāna: going upwards, vyāna: moving everywhere, nāga: belching, kūrma: opening the eyes, kṛkara: coughing, devadatta: yawning, dhanañjaya: remaining in the body even after death.)

Those who cannot constantly be engaged thus, could engage in smaller yajñas like those below. There are various other types of Yajñas,

"All these are tools for one to generate control over their mind and senses through habit and practice. The self-study is for the expansion of our mind, to broaden our vision and personal growth."

Adhyayan, or Indepth study could also be of various types,

One chooses the practice and tools per their need. Just as one only takes the medicine that is needed from the chemist. Similarly, one practices that Sādhanā that is their requirement.

This verse describes them who use even their breath as an oblation to Yajña.

The word prāṇāyāma has two components. Prāṇa is ‘a special type of air’ and āyāma is ‘expansion’. Here, expansion means to control the prāṇa (life-air) from the tip of the toenails to the hair on top of the head.

Some yogīs, who are devoted to the control of their life-airs, sacrifice the up-going breath (prāṇa) into the down-going breath (apāna). This means that at the time of inhalation they combine them. Similarly, at the time of exhalation, they offer the down-going breath into the out-going breath, and as they hold their breath, they stop the movement of both the up-going breath and down-going breath and become fixed in the practice of prāṇāyāma.

Others, who want to control the senses, sacrifice their senses into their life-airs by moderating their food intake. The senses are under the control of prāṇa, the life-air. When the life-air becomes weak, naturally the senses also become weak and unable to enjoy their sense objects. In this way, these persons offer their disabled senses into their life-air, living only on their life-air.

Their control over their senses is achieved by strict restraint over food, sensory experience and controlling what when and how they experience something.

All who know the principles of yajña and who perform them as described above gradually advance in knowledge, by which they can attain brahman. Here, the secondary result of such yajña is explained; where they also taste the nectarean remnants of yajña, such as mundane enjoyment, opulence and mystic perfections. Similarly, the primary fruit is described as brahma-yānti (the attainment of brahman).

Those who are desirous of mukti perform yajña, to wash off by that means all their mental impurities. When their ignorance is destroyed, their essential nature alone remains, and then they do not have the notion of distinction between the fire and the sacrifice. Then the desires of the sacrifice come to an end, and thereafter all actions cease. Then that (wisdom) which is not penetrated by thought and reason is not defiled by the blemish of duality.

Bhagavān now explained the great merit of yajña. The remnants of food offered as oblations are equal to ambrosia, and by tasting it one reaches HIM. So the seeker should perform some form of yajña, some devotional act, some righteous deed, some oblation to the Divine, and then only should he take his food. Such food pure blissfulness. One who gives.... receives contentment!

But what of those who don’t?

In the 3rd chapter Bhagavān called them thieves.

“The Devatās, being satisfied by the performance of sacrifice, will grant you all the desired necessities of life. But those who enjoy what is given to them, without making offerings in return, are verily thieves.”

Those satiated with the elixir of the remains of sacrifice become immortal and attain the state of Brahman. Dispassion does not espouse those who do not perform yajña and do not worship the fire of self-control from birth.

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Question: How to ask for forgiveness if one forgets HIM while performing our actions?

Answer: Forgiveness is an excellent exercise that only benefits us. To err is human. And who can be free of debts like those of our mother? True remorse is what leads us to HIS grace and propels us forward.