The sum total of everything is nothing

[aqua3]

What knowledge does?

 

As seen from the instance of the baby, it removes fear. There is fearlessness for the one who knows what is there in darkness.

 

Similarly, when the jiva attains knowledge that Brahman is Bliss (“Aanandam BrahmaNo vidwaan” taittriya 2-9) he becomes free from fear. It has no worries ‘why I have not done good, or why I have done bad.’

 

It has no desire for heavens. He who knows like this, for him papa or punya do not stain. Such a one ‘sa ya evam vidhwaanathE Athmaanam sprunuthe” ----The one who knows this, knows Him. This is what the jiva experiences on KNOWING that Brahman which vaak and mind fail to reach and return “yatho vaacho nivarthanthe”

 

This is the sequence explained in taiitriyam, about the jiva though failed to reach Him by words and mind, yet KNOWS Him to be same as the one who is in heart as also to be in the Sun.

 

Such a self does not have fear of anything, for He knows everything.. by knowing what, everything else can be known, he has known that..

 

It is knowledge in the form of meditation on Him that liberates one from fear.

 

All Upanishads speak the same.

“One who KNOWS Brahman attains the supreme.”

“He who KNOWS him becomes immortal here.”

“He who KNOWS Brahman becomes Brahman”

and so on.

 

 

Fear comes only when he fails to discharge the duties ordained by the Lord. Upanishads say, that for fear of Him the wind blows… etc.

 

For the same fear, the god of ocean failed to appear before Rama when he wanted to cross the ocean. Though he appeared later, he clarified this as the reason for his non-compliance, but even then suggested a way to cross the ocean in such a way that no violation of the duty of the ocean (which is to move with waves) takes place. The inference is, God does not stand / support violation of the principles He has laid down.

 

This is another crucial knowledge that one learns from the fear of Him that one must have in violating His dictum.

 

It is in this context that creation of worlds by Vishwamithra for the sake of Trishanku was immediately discouraged, because, creation is an exclusive prerogative of Brahman. The atman though it has reached Brahman hood is not entitled to do creation. (Brahma sutras), and in this way the bheda between Brahman and the released Atman is established.

 

So what knowledge does?

It removes fear as well as it gives fear not to violate eternal principles of God.

 

 

 

 

[aqua3]

Why knowledge?

 

With knowledge, the gyani Knows Him in all His glory.

 

Of the 4 types of people who worship Him, the gyani is dearer to Him.

 

Why?

The gyani knows what is special about Him.

While the other 3 approach Him for benefits of sorts, the gyani knows what is that special something that He alone is capable of giving. That is release from cycle of births.

 

Such a gyani is difficult to get, so laments bhagavan. This happens after so many births, though the seeker would have been his bhakta all along the numerous births.

 

That is why the stress on gyana yoga.

 

Gyana tells what to do and what not to do.

It helps us to discriminate between good evil (many many verses are there in BG to this effect)

Without gyana, one would not even know what to aim for.

 

A story by Ramakrishna Paramahamsa looks apt here.

 

Its is about a villager who for the first time goes to the city to meet the king. When He enters the palace, he sees the guard in fine armory and thinks that he must be the king. Then when he goes in and sees the chief of guard to whom he is sent, he thinks of him as the king. Like this he sees many persons in the palace whom he mistakes for the king. And finally he reaches the king. Here again unless he knows how the king looks or what kind of dress etc differentiates him from others, he can not identify him and will think that this man (king) will further take him in to show him to the king!!

 

Same with us. If the seeker does not know what he wants, whom he wants and what he gets from him, his search will be endless. That is why knowledge is very important.

 

 

 

 

 

 

[aqua3]

Is gyana yogam the end of all?

 

In those days, vedic education was in two stages. First the student learns the karma khanda, or purva mimamsa, which is to learn about manthras, rituals of sacrifice etc. This involves recitation and remembrance.

 

After finishing this part, the student learns, gyana khanda or uttara mimamsa, which is about Vedanta. The Upanishads are about this latter part which are in the form of dialogue between the teacher and students.

 

After knowing the vedas and rituals by heart, the practitioner engages in atma vichara, to know the nature of Brahman

 

This involves 3 stages.

(1)The seeker must acquire the knolwledge of the individual self and the Brahman.

(2) He must devote himself to meditation and worship of Brahman

(3) This knowledge with discipline leads him to attain release.

 

Thus when the seeker indulges in meditation, it is with knowledge of what he is going to do, how he is going to realize Brahman etc.

 

That is why there are as many as 32 ways or vidyas to attain Brahman as per Upanishads.

 

For instance, Sad-vidya taught to Shwethaketu (chand) was to mediate on Brahman as the self-existent soul of the universe. Without knowledge of how the Brahman is self-existent soul, sad –vidya can not be practiced.

 

Similarly Dahara-vidya is to meditate on Brahman as residing in a small ethereal space in the heart.

 

The Ud-gita, also known as Omkaara upasana is twin fold. It is to be done at the beginning of every ritual, for then it will remove whatever obstacle that may come up to hinder the fruits of the ritual. It is also done to attain Release.

 

Devotion or meditation spoken by Upanishads is knowledge in the form of bhakti.

 

Bhagavan Himself speaks about different yogas to realize Him. But the basis of all that is knowledge about what to do and what not to do and karma-phala-tyagam as the basis of all.

 

The bhakti yoga that He preaches after showing His vishwarupa is also about what the seeker must know.

 

Throughout the Upanishads, this knowing is stressed and this knowing is defined as ‘seeing’ God according to Ved Vyasa.

 

He has enunciated this in Moksha dharma (MB) which is a commentary on the whole of Upanishads. He says, “ His form does not fall within the range of perception. No one sees Him with His eyes. He, whose mind has been brought to the state of samAdhi by determined effort, sees Him who is of the nature of knowledge, through bhakti.”

 

Just remember the foreword of Rajaji to Vishnu Sahasra nama by M.S. Subbulakshmi.. “It is enough to say that gyana and bhakti are one and the same.”

 

 

 

 

 

 

 

[aqua3]

Why then words and mind return?

 

The exact meaning of

‘yatho vaacho nivarthanthe’. Is “Without being able to

attain Him, speech returns with the mind”.

 

 

From the above verse ( found in more than 1 upanishad as far as I know), one inference can be made.

 

When does a thing, sent to reach another thing, return?

 

When it strikes it but unable to go further, it is

returned back to its source.

This is the principle of echo.

 

If it be said that speech and mind are returned

without attaining Him, it implies that the jiva, though capable of

knowing him till his boundary level (if something like

that exists) can not go further because if it goes

further that amounts to Liberation from where it

would not return to tell us what had happened.

 

 

But until that threshold level, the jiva’s speech and mind keep doing

the shuttle and re-shuttle trips.

This is not like 6 blind people who explored the body of the elephant. The seeker with gyana, tries to explain Him with the faculties he possesses. But what is that Barman exactly is something no one in finite body can tell.

 

To understand how…

 

 

We can understand the meaning of every word of Sage

Bhrigu’s version of his search for Brahman in the 3rd

chapter in Taittriya upanishad. We can also recite his

words with full knowledge of the meanings but only

until he says ‘ha vu, ha , vu, ha, vu’.

 

What he experienced when he screamed in Bliss can

not be understood by us nor can it be measured by any

instrument. But until he reached that level we were

able to follow his mind.

 

This is similar to establish scientifically what kind

of satisfaction that a mother experiences when she

rushes to the crying baby, lifts it and feeds it.

 

We have instruments to measure every type of activity

in their brain at that moment of experience but no

instrument to measure the real satisfaction that is

something special to them.

 

By this it is being stated that knowledge is capable of going farther than we can believe but shorter than the real experience

of Brahman.

This is due to the upanishadic injunction

of the shred of difference between vigyana mayan and

ananda mayan whereby it is held that Intelligence can

not explain Bliss (ananda).

 

 

 

That state of Brahman can not be expressed by any facilitating agent. It can only be experienced. Upon experience, that Knowledge exits as satyam, gyanam and anantham.

 

 

 

How?

 

Please refresh your memory about anna maya, prana maya and mano maya or purusha maya explained in another rmail.

There is something in the self which is called Vigyana maya, which is superior to all these three

 

The Taiittriya passage (II chapter) says “Vigyana performs

sacrifice” and “vigyana performs karma”

 

The description goes that this vigyana maya is both knowledge about the sacrifice and also the agent of sacrifice (that which consists of

understanding).

 

vigyana is in the nature of the soul by virtue of it in being the ‘intelligent thing’ (He, i.e, the Supreme person became the

intelligent and the non-intelligent thing, (Taiit)).

This passage separately points out the intelligent

thing (or the individual self) and the non-intelligent

thing (or Matter) by means of their characteristic

peculiarities of having a home and of being homeless

(respectively); and accordingly this passage indicates

by means of the word vigyana (i.e., knowledge or

understanding) the intelligent being who possess that

vigyana as his characteristic quality.

 

This Intelligent being which is different

from the earlier levels such as annan mayan, praana

mayan and purusha mayan is indeed the Soul created as

the manifestation of Brahman in Intelligent form

(vigyana mayan) possessing Intelligence which (as

vigyana) does the sacrifices and karma.

 

It is at this level talks about Him, praises Him, does the rituals for His sake, but yet can not understand Him full by experience because, the faculties of speech and mind can not describe Him.

 

The Upanishad further says, that the one inside this vigyana maya is anadamaya, who is however different from vigyanamaya, in his being BLISS.

 

When the jiva realizes this Bliss, that is Liberation.

 

It is explained that Vigyanamaya is the individual self in having vigyana as an essential quality and anadamaya is the Barhman in having Bliss as His nature. Vigyana takes him to Him.

 

 

 

[aqua3]

Why buddhi yogam dadaami?

 

 

 

At my present level of understanding I can say that God has a role at 2 levels in this context. He as the in-dweller is with us always. He is also the 5 th cause in bringing out the results of action. (18-14)

 

But hardly we realize His presence in us and keep doing karma thinking ourselves as the doers. Once the knowledge of the Brahman increases due to (10-4 &5) the seeker is engrossed in talks of Brahman (10 –9) It is at this moment, He gives Buddhi yogam (10-10)

 

This has several implications. Until then He is inside as the In-dweller. He is also the 5th cause for giving the results of karma. But when the seeker realizes Him in His greatness, a kind of attraction takes place.

 

It is like how I keep telling to keep our mind free of scripts. He can not enter the mind already scripted differently.

But if the mind is scripted only about Him, He is able to flow more into the mind – now that the mind is already receptive to Him. For this receptivity to happen, the mind must be having scripts of Him and not of nature different from Him.

 

This is where the IMPORTANCE of having RIGHT knowledge about Him comes.

 

This buddhi yogam dadaami also denotes that He indeed has His say in our devotion. It is not that I am devoted, I have bhakti etc. Bhagavan does have a say / does influence our thoughts is being made out by this line.

 

This is supported by sruti vachan that He is attained by one WHOM HE CHOOSES. (Mundaka).

 

The choice is not ours.

 

To think of Him is our ONLY choice.

 

To attain Him is not our choice too (renounce this phala too, says He)

 

It is here the Lila comes in place –which is something personal happening between the seeker and the sought, - a lila where the two players enjoy the game and not that, one is in karmic bond and the other as Lord overseeing - till the equation becomes knower = the known.

 

 

 

 

 

 

[Subham]

Hari OM:

 

Dear Aqua3 Ji,

 

i am very thank ful for your nice reply.

 

my situation is like this, i am having both "desire for sensual (or material) enjoyment" and "fear of that enjoyment"

 

as you had rightly pointed out the basic desire for enjoyment is being amplified by the external stimuli.

 

but unlike a quite average human being i am unable to just fulfill the desire and reap the consequences later, due to various reading of texts, now along with the desire there also comes a "fear of that desire" that what would happen if i do that- will i fall down in the evolution scale? will i be affected in the current life? what and how that action would affect people (both my near and dear as well as unknown), etc., etc.,

 

so i was looking to Him initally to do either one of the below:

 

1) Remove the "desire for enjoyment"

 

2) Give Assurance that i can just indulge in the desires and nothing "bad" would happen to me.

 

But then i started realizing this is not correct, now from your thread i had become much more clearer and had decided to first do meditation and calm the mind before proceeding furhter.

 

i am thank ful for all your posts and pray to Him "Let Him Shower His Grace on you at the earliest"

[aqua3]

Let Him Shower His Grace on you at the earliest, Subhamji.

 

 

"Nimittha maathram bhava" (11-33)

 

Just instruments in His scheme of things!!

 

Glory unto Him!

 

Om shanthi shanthi shanthi:

[Guest guest]

 

*******

-------------------------

Please check with authentic and original texts. If the number is more, that shows some interpolation has taken place. **********

 

 

The verse is 13.31 as per some or 13.32 by few others. It does not matter since the preceeding and proceeding verses are same always. It is not interpolation but some translators have numbered a "Arjuna Uvacha ---" as a verse separately, which has been left un-numbered by others.

 

 

**************

Transliteration is requested. Please point out the word in this verse which stands for "subordinate to me".

***************

 

Exactly. Please point out the exact word in the verse (13.31 or 13.32) which means "subordinate to me" (as translated in Gita as it is or by older vishistadvaita translations).

 

 

 

The word is "Anadimatparam".

[Guest guest]

Dear Subham ji,

 

*******however i consider myself as part of Brahamam*******

 

How can you consider yourself so? True eternal nature of every being is atma -- which cannot be cut and partitioned but which appears to be divided.

 

Are the much touted two birds two souls? Who says so? Why can't one be soul(the self) and another mind (non-self). Have you ever heard of anyone having two selves?

 

 

Anadimatparam Brahma seems divided among beings but is One.

 

 

And there is no individual i, which is the Maya. Try if you can catch hold of the individual "i" that you say is part of Brahman. Then we may discuss.

[aqua3]

The verse is 13.31 as per some or 13.32 by few others. It does not matter since the preceeding and proceeding verses are same always. It is not interpolation but some translators have numbered a "Arjuna Uvacha ---" as a verse separately, which has been left un-numbered by others.

 

----------------------

 

 

Extremely sorry to interrupt.

This chapter on Kshethra kshethragja vibhaga has 34 verses in all, starting from "idam shariram" by Bhagavan. Even in editions which start with Arjuna's query 'prakruthim purusham.." it is mandatorily mentioned that this verse is not counted as it is not found in olden texts.

As per Idam shariram vachan of Bhagavan, this verse on 'anadhi mat param' comes in 'GyEyam yat tat..' which is 12th verse (13 -12)

 

Every time I sit to write or talk on Gita, I go through 5 different editions, and commenatries by Shankara, Ramanuja, Madhwa and Sridhara. Their versions have this as 13-12 only. Inspite of getting to know what they say, I also rely on the exact words in the verses, the way they are split up and the meaning derived. This gives a holistic idea of the verse.

 

 

 

---------------------------

Exactly. Please point out the exact word in the verse (13.31 or 13.32) which means "subordinate to me" (as translated in Gita as it is or by older vishistadvaita translations).

The word is "Anadimatparam".

-----------

 

This vesre anadhimatparam coming in verse 13-12, is not explianed by Ramanujacharya himself in his 'Gita Bhshya'as meaning subordinateness (seshatwam)- pl note Ramanuja is the one who introduced seshatwam in the context of Brahman-jiva realtionship.

 

If the commentry that you follow has this 'subordinate to me'expression in it, know that this has been written by one with vishishtadvaitic leanings, but CERTAINLY not based on Ramanuja's commentry for this verse. For Ramanuja himself does not use this comment (on seshatwa) not only for this verse or anywhere else in the BG. He gave shape to the idea of sheshatwam (subordinateness of the jiva)in his book "Vedartha sangraha" where you will find the exact meaning of 'subordinateness' in the context of defining shesha and seshi. A patient reading of this book will reveal how 'subordinateness' is a casual translation of seshatwa, not exactly revealing what this word in sanskrit reveals.

 

Coming to anadhi mat param, I request you consult a sanskrit scholar, if not, a sanskrit dictionary to know the meaning of this term.

 

 

[aqua3]

--------------------

Exactly. Please point out the exact word in the verse (13.31 or 13.32) which means "subordinate to me" (as translated in Gita as it is or by older vishistadvaita translations).

The word is "Anadimatparam".

----------------

 

Subordinateness can become an explanation (not translation for anadhi matparam)by interpreting this as mat + param. Since mat is the ablative case (5th vibhakthi), it is not interpreted as 'he becomes param' which indicates abheda of advaitic school. Since mat indicates 'from me' or 'than me', it is interpreted as 'he having me as param'.

 

This is originally what Ramanuja has interpreted for this verse. Since the difference between 'him' and 'him having Him as param' is made out by 'mat' case, the concept of Him as Seshi and him as sesha must have been brought in here by the commentator. This is how the commentator can arrive at the meaning as 'subordinate to Him'. This is an interpretation only, and not what exactly the term stands for.

 

Sri Namashivaaya ji, there is a problem if you accept this explanation, since this goes against your earlier claim that Brahman's nirgunathwam is indicated in verse 13-31, (anaadhithwaat nirgunathwaat) - it will be beaten.

 

Because this 'subordianteness' continues as a portrayal of the individual soul and it is this individual soul which becomes nirgunathwaan and attains the qualifications of Brahman (once again demonstrating its subordinateness), you can not then claim that the nirgunam spoken by 13-31 is about Brahman.

[Subham]

Hari OM:

 

Dear OM Namah Shivayah JI

 

Yes the true eternal nature of every being is (or should be) Atma, but the encapsulated nature of being is Jiva and hence appears as divided.

 

As stated in my earlier thread, The Brahamam is the pure SatChitAnand Substance (note substance here) which can be considered as the Parent Genetic Pool of every living thing, over which is super imposed the Genetic Pool of individual species and then the Genetic Pool of Individuality (this point i had argued that without a common human genetic pool, the world wide characterstics changes would be hard to explain)

 

The individual "i" is the sum total of -physical, sensual, mind, intellect all these "things" experience the outer world (a physical-electro-chemical process), the Jiva however does not take part in experience it just perceives all the experiences (in Gita Soul is said to be the Cause of Joy and Sorrow for individual Jiva, even though it by itself is not affected by Joy or Sorrow)

 

And my interperation of Karma-Yoga is that the Jiva always without disruption Perceives the supreme reality, while the lower self (consisting of mind, intellect, body and senses) can do whatever they like to do.

 

Also i think the correct term for the other bird is "Chaitnyam" not "mind"

 

[Guest guest]

It is "OM"

[Guest guest]

The Start & The Finish is HE the allmighty.

 

Every thing orginates from Him and Ends at his feet.

 

So if we Sum Up Everything it is HE the allmightly.

[Guest guest]

how in God's name did you add two and two together and get nothimg!!!!!????? LOL........ wake up! go out side,take a breath, put the Gita down, and remember.....THE WORLD DOES EXIST. (dear oh dear!) you are swimming with the fairies my friend... if I have a magnet,one end is positive and one end is negative right? they are opposittes, and as is OBVIOUS: the magnet doesn't disapear into cloud of smoke! the existence of an oppossite IS PROOF of a things existence.....THUS when we see the CREATED we have a clue to its CREATOR..... thankyou MAY ALLAH EXALT HIS RELIGION ABOVE FALSEHOOD.....poor idolators.

[Subham]

Hari OM:

 

even scholars who went so deep into vedas and upanishads had trouble in understanding Nirguna and Advaith concepts, i absolutely don't find fault with you (who is dreaming of paradise with 72 virgins) if you find this rubbish and lunatic.

 

You are blessed with the true religion, i think instead wasting time in reading these kinds of nonsense forums and posts, my sincere request to you is to follow your religion more and reach paradise faster.

 

 

 

[Guest guest]

Namaskar Acqua Ji

 

 

 

***********

Subordinateness can become an explanation (not translation for anadhi matparam)by interpreting this as mat + param.

**************

 

 

Yes, dear, everything is explanation only (with some schools). I love chocholate so i will rationalise the benefits in thousand so-called valid ways.

 

 

anaadimat has been used elsewhere also and under no context subordinate ness can be arrived at , if not to support some idea of mind (which itself is the problem).

 

4.4 niilaH pataN^go harito lohitaaxa\-

staDidgarbha R^itavaH samudraaH .

anaadimat.h tva.n vibhutvena vartase

yato jaataani bhuvanaani vishvaa .. 4..

 

4.4 . Thou art the dark-blue bee, thou art the green parrot with red eyes, thou art the thunder-cloud, the seasons, the seas. THOU ART WITHOUT BEGINNING, because thou art infinite, thou from whom all worlds are born.

 

 

 

Neither can Anaadimatparam brahma be subordinate since the verse verse 8.3 simply says:

 

Aksharam brahma paramam swabhaavo’dhyaatmamuchyate;

Bhootabhaavodbhavakaro visargah karmasamjnitah

 

 

3. Brahman is the Imperishable, the Supreme ----

 

 

 

I take leave since I have always lost with words but won in silence. Verbosity is a sign of untruth.

 

 

 

[Guest guest]

*******Yes the true eternal nature of every being is (or should be) Atma, but the encapsulated nature of being is Jiva and hence appears as divided.**********

 

Yes, Subham ji. The True is nirgunam atma. Apparent is the many divisions which are so-called good and evil.

 

 

 

 

Need more be said? Your enquiry is good and open.

[Subham]

Hari OM:

 

i have a few more questions regarding Gita, can you please clarify those

 

1) In chapter 4 Bhagvan says scarifice through Knowledge is superior to Scarifice through material things. Now i can easily understand what is sacrifice through material things but not so clear what is meant by "sacrifice through knowledge"

 

2) Also i am not exactly clear what is meant by "service to the Lord" suppose if i wish to do service to the Lord then what should i do

 

3) Also in chapter 4 He says, Pranayamam and different types of breath control are also a type of sacrifice i can't understand how they can be classified as sacrifice

[Guest guest]

The best way Qasim can get to heaven is to blow himself up quick, those 72 virgins must be getting tired of waiting!

 

{MAY ALLAH EXALT HIS RELIGION ABOVE FALSEHOOD.....poor idolators.}

 

But Allah's religion is nothing but falsehood!

 

You have alot of learning to do.

 

http://www.faithfreedom.org/Articles.htm#science

[aqua3]

>>>>>>>>1) In chapter 4 Bhagvan says scarifice through Knowledge is superior to Scarifice through material things. Now i can easily understand what is sacrifice through material things but not so clear what is meant by "sacrifice through knowledge"

 

2) Also i am not exactly clear what is meant by "service to the Lord" suppose if i wish to do service to the Lord then what should i do

 

3) Also in chapter 4 He says, Pranayamam and different types of breath control are also a type of sacrifice i can't understand how they can<<<<<<<<<<<<<<<<<<<<<

------------------------

 

What is Yajna?

 

Yajna is commonly understood as sacrifice in English.

But as per BG we get three definitions of Yajna. All these three can be found in chapters 3 & 4 , starting from 3-10 to 4-32

 

Definition 1: Yajna is worshiping the divine, for, the root word ‘yaj’ in Sanskrit means worship.

 

Definition 2: Yajna is something which arises from Karma ( Karma samudbhavaha – 3-14) and it is karma-jaan vidhi (4-32)

 

Definition 3: Yajna is that by doing which, the doer attains liberation ( vimokshayasE – 4-32)

 

The basic idea from these three definitions which we can derive from BG is that Yajna is a divine act which arises as a result of an action of the doer and it ultimately leads one to liberation. Further elaboration of this in the forth coming posts is an attempt to explain how this happens and how this is the essence of what Bhagavan says from 3rd to 18th chapters.

 

 

[aqua3]

Types of yajna.

 

From verses 3-10 to 4-32 in BG we find a number of types of Yagnas done from Brahmadeva onwards to the individual soul seeking liberation. After this only, Bhagavan speaks about gyana yagna (sacrifice through knowledge) which He qualifies as the best of all.

 

But if we look into the verses in this group we will find that He has conveyed this in verse 3-20 itself, as a concealed message. Bhagavan says that it is by doing yajna by karma, great souls like Janaka attained liberation. Superficially we take this to mean that Janaka was one who did things like ‘do your duty’, as karma yogi.

 

But in the same verse Bhagavan makes a qualifying remark when He says ‘Loka sangraham yEva api’. That is, by knowing how life goes on, how life must be sustained and how the world must be taken along, persons like Janaka did their Karma and attained liberation! This knowledge about ‘how’ of the three mentioned here is crucial for doing karma.

Bhagavan also says that He does karma (3-22) with the temperament of the three mentioned above .

 

Thus knowledge about how to do Karma is one thing. That is, one understands and knows what he has to do, how he has to do and thus does Karma.

 

There is another category, where one does the karma in the way it has to be done but the knowledge (about it) is ingrained in him like how it was with Janaka.

 

You may be wondering why we are talking about Karma while the topic we have started is about Yajna. It is because as per BG 3-9 yagnaarthaath karmanaha does not lead to bondage. That is, the karma which is done as yajna releases one from bondage. Whereas the karma done not as Yajna binds one to the cycle of rebirth.

 

Thus the first requirement is knowledge about karma or action we do and the knowledge that it must be done as yajna.

 

It is while explaining like this, the lord talks about yajna by dhravya(materials), tapo yajna, yoga yajna etc. Even swaadhyaaya (learning Vedas) is yajna. But all these yajnas fructify because of the gyaana yajna. Without knowing the results do not come (in any yajna this is done as sankalpa or stating the motive or wish for which the yajna is done), and once knowing the doer will not be doing for any motive (this is a delicate part of knowing fruit but renouncing the fruit) . He will do it as a duty without attachment or expectation.

 

That is the basic idea behind doing sacrifice and the first level of explanation for what is meant here by sacrifice through knowledge.

 

 

[aqua3]

A peep into Yajnas in Upanishads

 

There are components in yajna.

One is the external, and the other internal. Most yajnas mentioned in Yajur Veda ( the yaj in yajur is derived from yajna since this veda deals with performance of yajnas) are for getting some gratification, the highest of which is attaining swarga or heaven.

 

But all these are not permanent. Once the results are over, the sacrificer will be born again. This is confirmed by bhagavaan Himself in BG. That means these are all finite. But still we do for the sake of good life in this and in next birth.

 

There are Yajnas that are not only about getting some tangible results but also for sustaining the nature around us.

They are referred to as nithya karma and the pancha maha yajna (which we will see later).

 

Yajnas are done at every level. For instance Chandokya Upanishad talks about how the yajna is being done in the universe as Homa kunda ( sec 4 ) , in the earth (sec 6), with reference to rain (sec 5) and man and woman as the Homa kundas (sec 7 & 8)

 

Brihadaaranyaka Upanishad also details from the external level to the internal level on how every act including intercourse has to be done as sacrifice.

 

But all these are about things external to the self which are done for the sake of doing as there is no escape from Karma. The culmination of all these is internalization of yajna in the mind.

 

Such internalization leads to moksha , the third definition as mentioned in the first post.

 

When the Karma is done as yajna it is for release from karmic bondage. When that karma is done with gyana - that this release from karmic bondage also is not there as a motive, then that is gyana yagna – sarva dharmaan parithayagjya - the slogan of the lord.

 

 

 

[aqua3]

What happens in yajna

 

All along we have been talking this or that being done as yajna. What is it that happens in a yagna?

 

There are essentially four components in a yagna. This is spelt by Lord Himself in verse 4-24.

 

There is something called arpanam, which is an instrument to offer with.

Then there is oblation, which is the havis offered into the yagna.

Then there is the very important fire which takes up the offerings .

And finally there is a fruit or the result of yagna.

 

In this verse, Bhagavaan says, the act of doing arpanam is Brahman, the one who is in the process of offering is Brahman. The havis or rice offered is Brahman. The agni is Brahman. The result attained also is Brahman. Outwardly this would look very simple to read but complex to understand.

 

To elaborate this, let me arrange the inputs that lord Himself has given in some order to get the import better.

 

Idea / input 1: As per 3-10 ‘pra-savishyatvam’ happens the people who do yajna, they grow and prosper.

 

Input 2: How it happens is explained in 3-11 – by mutual support – ‘parasparam bhaavayanta:’ ie the one who receives the offering and the one who gives, benefit mutually.

 

Input 3: Not only that , the receiver of offerings will satisfy the wishes of the giver as per 3-12

 

Input 4: This is how yajna becomes Kaamadhenu 3-10

 

Input 5: The one who eats the remnants of this yajna prospers as he is released from sins whereas the one who does not offer at all will be a thief.

 

From all these, the following clues emerge.

 

1.Every act involves ‘giving’ be it to the gods or anything as we narrated in Chandokhya

 

2.This giving is exclusively to the agni or to the one to whom agni transfers it. This is denoted by the basic word 'na mama’ this means ‘not mine’.

 

When something is offered with na mama clause, that means that definitely belongs to the other. Such an offering will definitely go to the other provided the giver ‘understands’ that he is giving.

 

You may know the Buddha story in which he kept cool when some one abused him. When he was asked how he was able to be so cool, he replied that he did not accept it. So it belongs to the one who has sent it, not to him. Similarly if the giver is stead-fast on giving it with an intention that it is not his, then it comes to belong to the receiver.

 

Thus the second aspect of yajna is complete renunciation of that which is offered, which in other words mean sacrifice, which in otherwise means worshipping the receiver by giving something.

 

When the offering is done exclusively for the sake of the receiver, sins cease. When Arjuna offered his services in Kurukshetra in the spirit of yajna or sacrifice for the sake of receiver, dharma, he did not incur sin. The same act done by Dhuryodhana in kurukshetra was for ‘aham’, for him self and so it could not absolve him of any sin.

 

It is on this basis sacrifice of animals was justified by the Chandokya Upanishad. In the concluding passage where ahimsa or non violence is extolled we also find these words, "Anyatra tirthebhyah".

 

It means ahimsa must be practised except with regard to Vedic rites. It is because the offering has been made not for one self but for the receiver of the offering of the yajna which is none other than the Brahman though by devas entrusted with finite responsibilities.

 

 

 

[aqua3]

What happens in a yajna (again)

 

The clue for this is available in verse 3-14 which explains the cyclical connection between bhoothani(life) , yajna , rain, food and ending in bhoothani itself. I take up this verse as the core verse to explain what happens in a sacrifice.

 

When actions are done for the sake of sustaining life, that is, not for one’s own selfish benefits, the natural happenings such as evaporation forming into cloud go on in an orderly way.

 

Perhaps this might include not polluting the atmosphere by man-made things for gratification of self interest or not doing any act that goes against sustenance of other life forms. When this happens cloud formation and rain formation are also orderly, not heavy, nor deficient.

 

In those days there used to be 3 spells in a month which will continue month after month. (Sangam literature in Tamil speaks extensively of this nature). There were no excess or dry spells. It was because the actions by mankind were of un selfish goals and what was done was to sustain nature. So the result of doing anything as ‘na mama’ leads to the proper functioning of the natural forces around us.

 

This is the paraspara or the mutual benefit between man and nature. Needless to say every aspect of nature is an ati devata or the deva or the lord that Aitareya speaks about.

On receiving moisture, the rain gives back to the earth what it has received. This offering to the earth is again offered to the plant life, which in turn offers it as food. This comes back to the life forms as their nourishment.

 

Keeping in mind the different aspects discussed so far, we find hat when man does karma in the spirit of yajna or sacrifice, the deva such as rain deva is benefited, who in turn becomes potent enough to give back more to man kind.

 

Now read the verses 3-11 and 12 and relate the above.

Similarly the agnihotra I mentioned in another thread in this forum. Ghee and rice are offered in agni which is taken to vaayu deva because scientifically more than hundred types of oxides are released due to this act. These oxides nourish the vaayu deva who then becomes highly potent when you inhale him or even otherwise by himself (vaayu) keeping the surrounding layer of air potent enough to withstand poisonous and radio active substances. This is the idea behind ‘ you nourish the devas and they in turn nourish you’ .

 

Taking this to the foremost verse 3-10 in this series, we find that right from the beginning of creation something is offered into something which results into something else which in turn becomes the basis of some other good.

 

The collision of sub atomic particles in the Homa kunda of hydrogen gas mass might perhaps be the first yajna initiated by Brahma deva. From then onwards at every step, we find yajna or sacrifice continuing, there by sustaining creation.

 

Even in the very heart of supernova from which our solar system was born, it received offerings by hydrogen onwards to many other elements ( one giving rise to the other) till the iron core was born. This iron core given back as a result of the homa in the supernova is what stands as earth as a bar magnet, giving it a shield, capable of withstanding many a hazardous radiation from outer space.

 

From this external world to the internal world of man , our scriptures teach us how to do the sacrifice at every level. While it is about doing every karma with na mama spirit there is a particular type of sacrifice prescribed to man as per BG which we will see in the next post.