Gita Satsang - cogitations - Ranade on Antinomies Part 6

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Gita Satsang-cogitations-Ranade on Antinomies-Part 6

 

Divine Nature of Sacrifice

 

( a ) In Reference to the Individual. We are also told by the

Bhagavadgita that it is only when we recognise the Divine nature of

sacrifice that we can keep ourselves uncontaminated by actions. This

aspect of the Divine nature of sacrifice can be discussed in three

different ways. First, in reference to the individual ; second, in

reference to God ; and third, in reference to Brahman or

the Absolute Reality. In all these cases this freedom from

contamination occurs.

In the first place, a man who has done his duty is, in spite of

himself, filled with a feeling of joy. Kant does not want us to do

our duty with a feeling of joy or pleasure. But the Bhagavadgita

tells us that the performance of one's highest duty is attended with

a feeling of joy. This is the first effect.

The second is the automatic purification of the mind. Man thinks that

his bad actions are washed away simply by the performance of his

duty ; good actions act like a boomerang in a sense. ( IV. 23 ) . Any

good act that is performed reacts upon itself and all the bad effects

of a man's actions or even bad thoughts are washed off and purity is

produced.

And finally, so far as the individual is concerned, he is able to

taste what the Gita calls spiritual ambrosia. amR^ita is the word

which it uses in this connection [yaj~na-shishhTa-amR^ita].

Now what the Bhagavadgita tells us in regard to sacrifice is this.

You must first hand over to men and to God the profits of your

actions and any residue that may be left may be partaken of by

you: yaj~na-shishhTa-amR^ita-bhujaH yaanti brahma sanaatanam.h .( IV.

31 ). That gives you the spiritual nectar. This word amR^ita also

involves in it the conception of divine flavor. Purity of mind, Grace

from above and the tasting of ambrosia in the process of the

performance of one's duties are the effects which the individual

feels.

( b )In Reference to God. Then as regards the propitiation of God :

if we regard God as a Personal Being, the Gita tells us what a great

dishonesty would a man commit if he does not return to God at least a

part of what God has conferred on him. This is a sort of an income-

tax which we have to pay to the Divine Power: taiH dattan apradaaya

ebhyaH yaH bhu~Nkte stenaH eva saH . [iII:12]. "He who utilises all

the products of his work for himself is a thief." So then, return of

the effects of one's actions as recompense to God is the first thing

which a man owes to Him. Second, the author of the Bhagavadgita talks

in a simple manner patraM pushhpaM phala.n toyam.h . [iX:26] or else

in a little higher vein,

yat karoshhi yat ashnaasi yat juhoshhi dadaasi yat.h .

yat tapasyasi kaunteya tat kurushhva mat arpaNam.h .. IX:27..

exhorting us to dedicate all our actions to God. Our actions, says

Jnanesvara in his comment on the line svakarmaNaa tam abhyarchya

[XVIII:46] should be like flowers with which we might worship the

Almighty. And finally, the Bhagavadgita tells us,

ye tu sarvaaNi karmaaNi mayi sa.nnyasya matparaaH . [XII:6], that we

should deposit our actions in safe custody with God so that we might

be recipients of His Grace. This is the second outcome of our

sacrificial action.

( c ) In reference to Brahman. A third reference is evidently to

remaining uncontaminated by depositing our actions in the Absolute

Reality :

brahmaNi aadhaaya karmaaNi sa~Nga.n tyaktvaa karoti yaH . . [V:10].

Supposing there are some who believe in an Impersonal Deity, to them

also the Bhagavadgita gives an assurance and a hope. It tells us not

merely to deposit our actions with a Personal Being but also of

depositing them with even an Impersonal Deity. This is the most

important utterance. The omnipresent deity is present in every

sacrificial action of ours.

tasmaat sarvagataM brahma nitya.n yaj~ne pratishhThitam.h .( III.

15 ).

Our sacrifice is based upon the foundation of God. So the

Bhagavadgita brings out clearly with reference (1) to the

Individual, or ( 2 ) to a Personal God, or ( 3 ) even to an Impersonal

Deity, the divine nature of our sacrificial acts. We shall consider

one final point, though it is not possible to discuss it here in

full. That point is the limitations of the doctrine of activism. What

are these imitations ?

 

[To be cotd.

 

 

Regards,

 

s.