Guest guest Posted July 31, 2000 Report Share Posted July 31, 2000 IN THIS SERIES OF TECHNIQUES ENUMERATED BY KRISHNA, AS A LAST METHOD, WE HAVE IN THE FOLLOWING STANZA THE TWELFTH METHOD DETAILED: apare niyataahaaraaH praaNaanpraaNeshhu juhvati . sarve.apyete yaGYavido yaGYakshapitakalmashhaaH .. 4\.30.. 30. Others, with well-regulated diet, offer vital-airs in the Vital-Air. All these are knowers of sacrifice, whose sins are destroyed by sacrifice. There are some who, through systematic regulation of their diet, come to gain a complete mastery over themselves and their appetites and passions. Dieting is not at all a new technique in India. The ancient Rishis not only knew the vitamin-contents and the caloric-values of the various food materials, but also prescribed very scientific combinations of the available vegetables and cereals to suit the temperament, function, and duties of persons belonging to different levels of society. Not only this; they so well perfected their knowledge that they even showed how, through regulated dieting, a man's character and behaviour, and ultimately his very cultural quality, can be purified and raised. The verse adds that all these "KNOWERS OF Yajna," meaning all those who know "the art of living these techniques," when they practice them in a spirit of self-dedication and selfless enthusiasm, can fully come to profit by them. These methods and techniques do not promise that they will, of themselves, guide us or lead us to the Supreme. It is promised that all those who practise all, or a few, or even one of them for a sufficiently long period, can become "PURIFIED OF THEIR SINS." Sin, we have already discussed, is but a wrong pattern of thought-channels that is etched in a mind by devolutionary thoughts, entertained by a deluded ego in its extreme misunderstanding and its consequent attachment with the body and sense-objects. It is these sinful vasanas that make the ego act like an animal and force it to commit low and vicious criminalities. The above-mentioned practices not only wipe clean the existing wrong-vasanas but cut out in their place new-channels-of-thoughts, more constructive and evolutionary in their very nature. Thus, it must be carefully noted that all practices, physical, mental, or intellectual, that are generally known as divine and religious, are, without exception, only techniques by which the mind-and-intellect equipment gets adjusted for greater and more effective self-application in meditation. Meditation is the "path" in which the ego learns to withdraw its false evaluations of itself in particular, and of life in general, and comes to the final experience of its own divine nature. We often find sincere seekers getting so extremely attached to their own "path" of practice that they constantly argue about it among themselves. Therefore, Arjuna has been instructed here that all "paths," however noble and great they may be, are all but means, and not an end in themselves. IN ALL THE ABOVE-ENUMERATED TWELVE DIFFERENT "YAJNA-TECHNIQUES," SELF-EFFORT IS A COMMON FACTOR, AND THEREFORE, THE LORD SAYS: yaGYashishhTaamR^itabhujo yaanti brahma sanaatanam.h . naayaM loko.astyayaGYasya kuto.anyaH kurusattama .. 4\.31.. 31. The eaters of the nectar --- remnant of the sacrifice --- go to the Eternal BRAHMAN. Even this world is not for the non-performer of sacrifice; how then the other (world) , O best of the Kurus? EATING THE SACRED REMNANT OF THE Yajna the ancient ritualism of fire-sacrifices, things that were 'left over' in the pot from which the offerings were made, were called the "sacred remains," and they were considered by the devotees as divinely potent-remnants from the Lord's own plates. This was generally eaten by the devotees with great reverence, and it was considered that, thereby their minds would get purified. In the metaphor used here, when we try to find its corresponding implication in the subjective world, we must understand "the remnant that is left over" to mean "the result of the above-mentioned twelve types of Yajnas." The result of any one of the above 'Yajnas' is, as we know, a greater amount of self-control and the consequent inner integration of the individual personality. Those who have gained this have prepared themselves for the greatest vocation in life called 'intense meditation.' Such an integrated man can gain a greater inner poise in his meditation through which he can easily come to experience the Infinite and the Eternal, indicated by the term Brahman. The second line of the verse contains a beautiful generalisation which clinches the main idea, that self-development and inner growth cannot be had without investing continuous and sincere self-effort. Inaction can never bring about any profit even in this world, in any field whatsoever. Without self-dedicated and selfless activity, no great and enduring profit can be achieved in this world, and therefore, Krishna exclaims: "How could a seeker hope to achieve the Highest without any conscious effort at gaining it?" Two doubts can arise in the minds of ruthlessly intelligent students. It may be doubted: "Can all these different 'paths' lead us to one and the same goal, or do they lead to different goals?" It may also be doubted: "Are these not mere intellectual theories propounded by Krishna himself as an original contribution to Hindu thought?" THE FOLLOWING EXPLAINS THESE TWO DOUBTS: evaM bahuvidhaa yaGYaa vitataa brahmaNo mukhe . karmajaanviddhi taansarvaanevaM GYaatvaa vimokshyase .. 4\.32.. 32. Thus innumerable sacrifices lie spread out before BRAHMAN --- (literally at the mouth or face of BRAHMAN ) --- Know them all as born of action, and thus knowing, you shall be liberated. In the world, no two different activities produce the same set of results. The twelve different Yajnas described so far, are all conspicuously different from one another, and so they must all be producing not an identical result but a series of different effects. In order to show that though the "paths" are different, all of them ultimately lead to the same goal, it is said here: "Various Yajnas lie open, leading to the gate of Brahman, the ETERNAL." Just as 'all roads lead to Rome,' all the above-mentioned techniques of Yajna also ultimately lead to one and the same goal. KNOW THEM ALL TO BE BORN OF ACTION --- This timely reminder of the Lord has more than one direct suggestion: (a) these "paths" prescribed in the Vedas are all to be pursued through self-effort, and therefore, Arjuna is reminded of the inevitability of right action, if he wants to move ahead in his cultural self-development; and (b) it also suggests that all these "paths" are only the means and not the end. Action is born of "desires," and, therefore, as long as there is action there is no redemption from "desires." The "State-of-Desirelessness" is the "State-of-Perfection," and therefore, in the context of our understanding, these pregnant words of the verse ring a note of warning that we should not misunderstand these Yajnas as the very goal of life. UNDERSTANDING THUS, YOU SHALL BE FREE --- Here the word "understanding" is not a mere intellectual apprehension but a complete spiritual comprehension, in a vivid subjective experience of Reality. Right-Knowledge was represented as a "Knowledge-sacrifice" (IV-24). Then, several sacrifices have been mentioned. Knowledge is now being extolled, as compared with these latter kinds of sacrifices, which are all means of attaining the Purushartha --- the inner integration. shreyaandravyamayaadyaGYaajGYaanayaGYaH para.ntapa . sarva.n karmaakhilaM paartha GYaane parisamaapyate .. 4\.33.. 33. Superior is "knowledge-sacrifice" to "Sacrifice-with-objects, " O Parantapa. All actions in their entirety, O Partha, culminate in Knowledge. Krishna compares the Dravya-Yajna --- the sacrifice of material oblations --- with Jnana-Yajna, and declares that, for cultural self-development, Jnana-Yajna is any day nobler and diviner than mere formalistic ritualism with material offerings (Dravya-Yajna). In the second line of the verse the Lord explains how and why He considers "the sacrifice of 'ignorance'in Knowledge" (Jnana-Yajna) as greater and nobler than "the sacrifice of food and other materials in the sacred fire" (Dravya-Yajna). Ritualistic Karmas produce results to enjoy which the individual ego has to take up new manifestations, wherein again, he has yet to undertake and perform more and more activities. Karma never ends Karma, and therefore, action cannot be a complete fulfilment in itself. On the other hand, Right-Knowledge (Jnana) ends all Karmas, once and for all, inasmuch as the deluded-ego destroys itself in the light-of-Self-Knowledge. We have already seen that 'ignorance'causes 'desires,' and desires are the seeds from which all actions arise. When this 'ignorance,' the primary source of all activities, ends at the dawn of 'Knowledge,' all actions naturally get fulfilled. Therefore, "ALL ACTION IN ITS ENTIRETY, O PARTHA, ATTAINS ITS CONSUMMATION IN KNOWLEDGE." IF THUS, BY 'KNOWLEDGE' ALONE WE CAN REALLY GAIN THE FULLEST SATISFACTION, THEN HOW ARE WE TO GAIN THIS 'KNOWLEDGE' BY WHICH ALL ACTIONS CAN AT ONCE BE BURNT UP AND EXHAUSTED? tadviddhi praNipaatena pariprashnena sevayaa . upadekshyanti te GYaanaM GYaaninastattvadarshinaH .. 4\.34.. 34. Know that by long prostration, by question, and service, the "wise" who have realised the Truth will instruct you in (that) 'Knowledge. ' The verse explains the qualities that are necessary in a teacher, who alone can instruct us on the "Path-of-Knowledge" and guide us to the great consummation in all life. It also explains the mental attitude and the intellectual approach which a successful student must adopt, so that his contact with the Guru may be fruitful. PROSTRATING YOURSELF --- All that is meant here is that the student must have an intellectual attitude of surrender and meekness, respect and obedience, when he approaches the teacher who has to instruct him upon the secret-of-life. Regarding the world within and the methods of its control, ordinarily, the students are completely ignorant, and therefore, they must approach the teacher with a readiness to understand, grasp and follow his instructions. Just as water flows always from a higher to a lower level, so too, 'knowledge' can flow only to a lower level. It is, therefore, necessary that the student must have a "spirit of prostration" in him so that he may be able to get himself surcharged with the 'Knowledge' that flows from the teacher. Thus the prostration, as used here, essentially defines more, the required mental and intellectual attitude of the student, than his physical readiness to fall-flat on the ground at the feet of his Master. BY QUESTIONS --- By raising doubts to the teacher we are opening up the cistern of 'Knowledge' locked up in the Master's bosom. A perfect Guru immediately detects from the questions, the false line of thinking in the student, and while removing the very doubt, he imperceptibly orders and reorganises the right-way of thinking in the inner thought-life of the student. When this intellectual wrestling has been practised for a long time, the fragrance of perfection in the teacher, as it were, gets transferred to the student's life! Therefore, it has been an immortal tradition among the Hindus to have open discussions between the teacher and the taught, called Satsanga. This privilege is not available in all religions of the world. In fact, Vedanta alone thus dares to proclaim a perfect freedom for the intellect. It never trades upon the blind faith of the seekers. In all other religions, faith is a great power and force, and therefore, many of the intellectual imperfections in their Scriptures cannot be completely answered; and the priests therein must necessarily check the full freedom of the seekers to question their sacred texts. BY SERVICE --- The offering of flowers and sweetmeats is not what constitutes seva. These have been understood as the service of the teacher only as a by-product of institutionalism and Ashrama organisation. A true service of the teacher lies in the attempt of the student to attune himself to the principles of life advocated and advised to him by the Master. To live the life indicated by the Rishis is the greatest seva that an imperfect mortal can offer to the Man-of-Perfection. The two main qualifications essential for a fully useful teacher on the spiritual path are: (a) a perfect knowledge of scriptural literature and (b) a complete subjective experience of the Infinite Reality. These two factors are indicated here. Each, without the other, is totally useless in guiding a seeker. Mere knowledge of the Scriptures can make only a learned Pandita and not a Perfect-Master. A man of intimate experience of Truth will, in himself, become completely silent, because he will find it impossible to explain and express his own transcendental experience to other seekers. BY THIS THE LORD MEANS TO SAY THAT, THAT 'KNOWLEDGE' ALONE, WHICH IS IMPARTED BY THOSE WHO HAVE REALISED THE TRUTH --- THAT 'KNOWLEDGE' ALONE AND NO OTHER 'KNOWLEDGE' --- CAN PROVE EFFECTIVE. THEN THE FOLLOWING STATEMENT HOLDS GOOD: yajGYaatvaa na punarmohamevaM yaasyasi paaNDava . yena bhuutaanyasheshhaaNi drakshyasyaatmanyatho mayi .. 4\.35.. 35. Knowing that, you shall not, O Pandava, again get deluded like this; and by that, you shall see all beings in your Self, and also in Me. After all these painful troubles, it may chance that we may get 'Knowledge,' but after one's death one may again fall back to 'ignorance'and come to repeat the same process. Even in our own life-time there have been many things learnt and experienced which we do not now remember. Similarly, this 'Knowledge' also may be lost to us in which case it will be indeed a great loss. This doubt is fully cleared here by an assertive, confident declaration that after regaining this 'Knowledge,' "YOU SHALL NOT, O PANDAVA, AGAIN GET DELUDED LIKE THIS." This declaration, rather fanatical in style, has to be, for the time being, accepted by all seekers. All teachers unanimously declare this idea and since they have no particular reason to deceive their generation, it is but intelligent that we should accept the truth of this declaration in good faith --- till we come to confirm it in our own personal experience. No doubt, an immature child can never understand the physical thrills of the nuptial chamber, and thereby it cannot be said that the newly-weds are always telling lies!! The little child has not matured enough even to feel sympathetically the thrills explained. Similarly, we, living in delusion, cannot UNDERSTAND the thrills of the transcendental, or EXPERIENCE its Eternal Nature --- however vividly the teachers may explain, until we also grow to the required inner maturity. By this rediscovery of the Self, Krishna promises that the Pandava Prince will thereafter be able to recognise the entire creation --- constituted of the world of objects, emotions, and ideas --- as nothing other than the Self, which is his own real Nature; which again is nothing other than 'Me', Lord Krishna, the Paramatman. Having for once realised the ocean, all the waves are recognised by the intelligent-eye as nothing but the ocean. In this stanza, thus, tests of having realised "that Knowledge" --- discussed in the previous stanzas, are given. It also indicates how long we must hold on to the apron of a true Guru. As long as we have not realised that the whole creation is nothing but our own Self, which is as divine and omnipotent as the Lord of Dwarka Himself, so long we cannot afford to leave our intimate relationship and complete dependence upon the Preceptor and Guide, the Guru. MOREOVER, SEE HOW EXCELLENT 'KNOWLEDGE' IS: api chedasi paapebhyaH sarvebhyaH paapakR^ittamaH . sarva.n GYaanap{}lavenaiva vR^ijinaM sa.ntarishhyasi .. 4\.36.. 36. Even if you are the most sinful of all sinners, yet you shall verily cross all sins by the raft of 'Knowledge. ' While Arjuna was promised such a glorious transcendental experience, too divine for him to believe, he felt a certain amount of lack of confidence in himself, which was, perhaps, reflected, on his face. He had a feeling that he was not fit for such a great inner experience. Such a feeling can come to anyone of us, because there is none among the intelligent who is not painfully conscious of his own shortcomings. Vedanta is not a philosophy that heartlessly keeps the sinners out of its halls of wisdom. It does not believe that there is any lost soul who will ever wander among the heathens, and who can ONLY be redeemed IF he enters the portals of the Church of Vedanta!! Tolerant to a fault, Vedanta declares the Truth and nothing but the Truth. The All-pervading Divine manifests everywhere and therefore, there is no sinner who cannot, through his endeavour, come to claim his own heritage of Absolute Perfection. The Geeta is a scripture of life written for man, and its universality is unmistakably seen in the statement here. It assures man that "EVEN IF HE BE THE MOST SINFUL AMONG THE SINFUL," he too can cross over his painful destinies of the present and reach the shores that lie beyond finitude and imperfections. Such a clear charter of man's right to the Divine has never so far been written in any other existing scripture of the world!! To rediscover that, in reality, the ego is nothing other than the Self in us, and to live thereafter as the Self of all, is called true 'Wisdom' (Jnana). Having thus awakened to our Real Nature, the dreamy cravings of the flesh can no more enchant us away from our pristine glory and make us run down the channels of sensuousness, to wreck ourselves on the stony bed of sin and sorrow. This is indicated by a beautiful metaphor: "BY THE RAFT OF 'KNOWLEDGE' ALONE SHALL YOU GO ACROSS ALL SINS." IN WHAT MANNER DOES THIS WISDOM DESTROY SIN?... HERE IS AN EXAMPLE: [To be continued next Monday...] Quote Link to comment Share on other sites More sharing options...
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