HARMONY BY ACTION - SWAMI TATWANANDA

[Guest guest]

Preamble to "Act in the Spirit of Yagna"

 

Having dealt with the first eight verses of chapter three, next we take up

verses 9-21, to have a better understanding of the call to "Act in the Spirit of

Yagna."

 

Our goal being "moksa" - "Does the term yagna stand for the performance of any

Vedic karma with non-attachment or as a universal teacher, does Krishna propound

a lifestyle, which instills a new status for any action as yagna (sacrifice) in

life? What does yagna imply in the life of a seeker?"

 

We find that the very Vedas, which introduce the means for eternity also, offer

a set of means for the attainment of self-centered and temporal aspirations.

Such means are known as yagna or yaga. Every Vedic ritual is clearly defined by

the rishi who evolved the ritual as to:

1. the purpose for which the ritual is to be performed,

2. the mode of performance,

3. The ones who are entitled to perform the Vedic ritual.

 

The authorized ones to officiate the Vedic rituals were known as

"karma-adhikarins." They were originally a group of people who were chosen and

compelled to adopt a certain style of living, according to the Vedic

injunctions. The discipline of that Vedic lifestyle gave them an insight about

the Vedic rituals and their dedication empowered them fit to perform the

rituals.

While the karma-adhikarins are qualified to officiate the yagna and have a

definite part to play in the Vedic ritual, the result of the performed Vedic

karma does not go to the karma-adhikarins. For the officiating priests, the fees

and feasts are their reward. The Vedic karma varies from ritual to ritual and

how, where, and when it is to be performed. The one who desired the performance

of a particular ritual with the intention to obtain a specific gain in life here

or hereafter, gains the result of the Vedic karma.

 

Thus in any sought and performed Vedic ritual (yagna/yaga), we find the

acceptance of:

 

1. An unseen but conscious force/factor to be propitiated to gain favours.

2. A "yajamana," who wants a specific Vedic karma performed for the fulfillment

of his particular desire.

3. The karma-adhikarin who by his skilled disciplined performance of the ritual

satisfies the "unseen factors" and is therefore instrumental in bringing

fulfillment for the yajamana.

 

It must be clearly understood that a yagna or yaga is a chosen means for a

specific result, while "moksa" is not the result of any type of activity. There

is no specific yagna or yaga, which is capable of producing Reality. Moksa is

the gain of limitless beauty of the all-pervasive Self - the essence of "I" in

all the conscious beings. As such one needs no intermediary agent for union with

the Self.

 

What the seeker of "moksa" seeks is a mature mind, which is capable of

recognizing and abiding in the beauty of the Self. To gain this mind, Lord

Krishna points out, "Let life be yagna-oriented." Analyzing from the various

standpoints in context of His teachings in Gita, - "It is a call to the seeker

to live a life of action that:

 

1. Meets the needs and welfare of all those who come within the realm of the

seeker's attention and they be the recipients of the benefits accrued by the

seeker's actions.

2. The sense of fulfillment for the seeker is in being instrumental as a

karma-adhikarin in satisfying the needs of others.

 

Therefore to lead such a life of sacrificial action - yagna-oriented - the

seeker should be alert and attentive to these factor.

 

(Excerpted from Swamiji's talks on Karma Yoga-published as Harmony by

Action.1989)