Yajña results from developing asaṅga, the quality of not being given to the delusional clinging called attachment to various things including the body. To leave them and to be free of them is called the ‘asaṅgata’. Applying asaṅgata to all that you do, then automatically everything that you do will become the sublime, holy yajña. I think this one concept in Bhagavad Gita requires a lot of research to make it felt in all its impact. Many people would read Bhagavad Gita but they will miss.
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Harih Om Tat Sat. Jai Guru. Jai Guru.
Spirituality or Vedanta prescribes the threefold sādhana of Śravana, Manana and Nidhidhyāsana. Śravana is listening to the words of the teacher. Manana is reflecting upon whatever is heard. When these two are properly done with devoutness, earnestness, consistency and wholesomeness, automatically the seeker will feel impelled to meditate and get into a state of absorption into the Self. Invariably he may not be able to do it all by himself. He would like to have an instruction and a guidance. That is the time he seeks the Guru and also has his deeksha. The Deeksha is a process whereby the Guru infuses himself into the śishya. He initiates him into a totally inner process of refined meditation leading to and resulting in absorption.
When we sleep, our senses recede and withdraw from the objects outside. Our mind recedes still further from the senses. The intelligence also recedes from the mind. You can say, the ego recedes from intelligence. And right within the centre of our being, we remain absorbed, absorbed, absorbed. There, there is nothing like an object felt. The subject alone is present. I slept, I slept, I slept. It is the ‘I’ who slept without any other factor. All other factors commencing from the body, mind, intelligence and ego plus everything that you are perceiving with the senses or thinking about with the mind and intelligence, everything keeps away. I would like to say everything gets dissolved. And the source into which all these things dissolve, namely the ‘I’, that alone is there. That is why the intransitive verb ‘sleep’ is used there. In my sleep, ‘I’ alone was, none else, nothing else. Now, this is the purpose of Nidhidhyāsana.
Yesterday I was speaking about yajña explaining that yajña normally is a very, very holy act, the best and the super-best holy performance you can think of. Krishna says it is not just a holy, distinct and separate or detached act. This yajña has to become the style, the method and the content of the seeker’s life. Yajña results from developing asaṅga, the quality of not being given to the delusional clinging called attachment to various things including the body. To leave them and to be free of them is called the ‘asaṅgata’. Applying asaṅgata to all that you do, then automatically everything that you do will become the sublime, holy yajña. I think this one concept in Bhagavad Gita requires a lot of research to make it felt in all its impact. Many people would read Bhagavad Gita but they will miss.
I used to say years back that reading Bhagavad Gita or similar texts with attention, fondness and application is itself the sādhana. What is sādhana? Applying your own personality to the spiritual task of enriching your mind, enlightening your intelligence, sublimating your ego and finally resting on your own inmost essence or Self. Now this process is accomplished by an inner application and pursuit, never an external one. What is there inside your body to apply in this manner? Only the mind and intelligence.
So, any mento-intellectual or intelligential application is the core of human effort. We can mechanically move our limbs to produce different types of actions externally, physical actions. We can move our tongue to produce different types of sounds, words and the like. These are the visible actions of the human personality. But both these can be caused only by the mind and with the support and involvement of the mind. So any physical action is not detached from the mind. So the mind is very crucial.
In the highest form of spiritual pursuit, you only apply the mind and intelligence. If you want to read something, you use your eyes; if you want to hear something, you use your ears. Besides these, it is all inner, based upon your mind and intelligence. I wonder whether you understand what I mean by mento-intellectual pursuit. You read the Bhagavad Gita or hear about it. Some concepts are presented. Some sādhanās, some processes are prescribed. Spend your time and attention in trying to understand them. Now this is a mento-intellectual process.
Krishna says every action not done as a yajña will bind us. “All actions have to become yajña? Otherwise whichever have not become will bind us?” Yes. Now how to make all actions equally a yajña? It is not by flowers, ghee or boiled rice, no certainly not. This becomes a mind-intelligence yajña, a knowledge yajña, jñāna yajña where you apply your mind and intelligence to understand the concept of yajña, its relevance, its impact. How can it be? What is the way to make it so? This very introspection, my dear souls, is the sādhana.
And He says this yajña is a corollary of human life, not even a corollary, this yajña is a quality or a pursuit co-existential with the human life. Prajāpati himself has enjoined it and nobody can get out of it. It is a cyclic wheel. You have to conform to it. Not to conform to it is to become a sinful person, a bhogi, not a bhakta or a yogi and the life becomes wasteful. So, the alternate to it is sin, wastefulness and meaninglessness of life and its presence and pursuit are what make you holy. Just imagine, my dear souls, the separate status of all the holy yajñas has been completely inundated, flooded by Krishna’s one central and comprehensive concept of yajña where every and all your activities are given an enlightened enrichment, sublimation or transformation. That transformation is every act becomes a yajña.
I don’t know whether you are with me when I talk this. It is such a noble, revolutionary concept, the transforming element in human life. Thus you will find in the whole of higher religion, spiritual pursuit, the sole place is for the mind and intelligence. The mind become purified every day, the intelligence becomes subtler and perceptive every day and there is an inner transparence, an inner purity, an inner elevation, an inner splendour. Just like the body is hot, it is spiritually luminous. That luminosity, that inner radiance and splendour you will start feeling. Put the mind and intelligence into the crucible of this truthful introspection, trying to understand the spirituo-philosophical concepts, truths and propositions.
Harih Om Tat Sat. Jai Guru.