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Nowhere else can the vexed soul find any relief or poise. The inner spiritual dominion alone has the full answer to all the vexing questions of mind and intelligence. Those who take to solitude, deep enquiry and contemplation steadfastly, have alone been able to unearth the great knowledge-treasure hidden within the inmost chamber of one’s heart. Once this inner treasure is gained, the perplexity and derision worldly life causes would not have any effect on the mind at all.

Dear and blessed souls:

Harih Om Tat Sat.

All-fold relevance of Yajña

Krishna’s note on Yajña, though addressed particularly to Arjuna, has relevance to all living beings. He says, “One who does not perform Yajña at all, has neither this world nor the other.” It is a firm declaration that any act not infused with the note of Yajña will lead to colossal loss.

None can fail to notice that Krishna’s words are based on rationality, philosophy and spirituality. See the dexterity with which he brings the lofty concepts of Vedic tradition,  like performing Yajña, to the warfield dialogue! Normally by Yajña we mean something religious, serene and sacrosanct, performed in sacred Yajña-śālās accompanied by Vedic chants, quite away from all secular environments. And yet, do they not involve activities, which human personality displays? Whether you offer materials to the blazing fire reciting divine incantations, or flowers to a deity, whether you undertake fasting (upavāsa), do one of the breathing exercises or get involved in a righteous war killing the wicked – all these are equally actions or activities our body, senses, mind and intelligence jointly perform. Krishna induces divinity to every action, regardless of its place and purpose! Let them all be infused by the Yajña-note, he says!

It is for this reason that Bhagavad Gita is called a Samhita. As a Samhita, its place in a civilization is unique, deep and comprehensive. Whatever it discusses is very thorough and wholesome, making a rational evaluation at every stage, revealing what is right and what is wrong, what is good and what is bad. Keeping to this spirit, Krishna continues analysing the character and content of Yajña, making the whole presentation not only rational but also philosophical and spiritual.

Bhagavad Gita is also a Karma-śāstra

The first statement he makes (4.32) is that a variety of Yajñas are spread on the ‘face of Brahman’. However serene and adorable they seem to be, Krishna points that each of them is nothing but a course of activity the human does. And it should be understood, evaluated and adjudged as an activity alone. And whatever spiritual insight is to be applied to it, should be done without any doubt. This is what Krishna has emphasized in the 2nd and 3rd chapters (2.48-51–3.5,8,9).

Any activity done as not Yajña, will bring bondage to the performer, in the form of mento-intellectual shackles. To avoid these, the only means is to dispense with the  delusional clinging activity and interaction inevitably forge in the mind. What works in this internal deliverance is the astute application of Viveka (discrimination), a decisive quality of the devout spiritual seeker.

Linking Krishna’s present statement with his earlier ones, we can easily sense what he wishes to convey in the present verse (4.32). Treat the Yajñas also as karma, activity, and apply the formula presented  earlier. Instead of taking to any special Yajñas, be focussed on all actions, applying to all of them uniformly the message of mukta-saṅgatva, and feel the sublimity and ecstasy of liberation.

Universal wheel of activity

Every time, know well that physical and sensory actions or activities are much inferior to mental and intellectual ones. And apply the insight intelligence gains. Such refinement, which intelligence alone can wrench from the mind, has nothing to equal its merit. Being so, you need not be constricted to any kind of special action like religious Yajña any time. Instead, expand your concern and vision alike. And let everything you do become free from delusional clinging. Let all your actions be part of the ‘universal wheel of activity’, every one is expected to conform to (3.16).

By performing such a wholesome Yajña at the level of the mind and intelligence, Krishna says, all the blemishes generated from activities will be consumed or dissolved and sanctified. This is not a visible material effect or gain. What is a sin or blemish? Blemishes are no other than the depressing and contaminating notes actions cause in the performer. They are the psycho-intellectual effects accruing within every one whenever he or she performs any act. They may be in the way of a feeling of elation or depression, like for instance ‘I have done something good, noble and great’ or ‘this is bad, ignoble and silly’.

All such enervating or negative notes of the mind and intelligence will be dissolved by the unique note of sublimity and refinement Yajña performance inevitably generates. And you become free, pure and exalted. Note that the spiritual enrichments are always in the mind-intelligence plane. They are invisible, but experiential.

Activities culminate in Jñāna

Now we go to the next verse (4.33), in which Krishna provides a significant evaluation of Yajñas, classifying them as dravya-maya (material based), and jñānamaya (consisting of knowledge). How to understand this categorization and evaluation?

Knowledge belongs to intelligence and mind. Hence in Jñāna-yajña, the performer employs his mind and intelligence alone. Study, listening to Teacher, reflection and introspection on what is heard and finally even meditation are included in Jñānayajña. Anything like these is far greater than even the highest kind of Dravya-yajña (material sacrifice, including the sacrosanct Vedic rituals) – a point all seekers should unfailingly absorb and retain with special emphasis.

Krishna’s reason for giving such an analysis is very significant. All actions and activities, he says, have their culmination only in Jñāna, knowledge. This is a very profound statement, rather revelation. And it should be reflected upon deeply.

Every action is blended with knowledge

Action or activity is nothing but a movement of the body and its limbs, including the senses. The body is inert with no potential to generate any experience or knowledge. It is solely an outcome of the food we consume. All food and drink are material alone. How can the inert, material mass of the body have anything like sentience, knowledge or the skill to engender an action or express and pursue it to completion, so that the desired outcome will be had?

Think of the sequence. First, an act is inwardly thought of and designed. Then the design is implemented to its fullness by performance. Only thereupon the expected outcome will arise. In all these, can the inert body alone do anything? The breath as well as prāṇa is activated by the intelligence and mind alone. How can there be any inert activity in our life?

Can activity ever independently be, or is it but an expression of what the mind and intelligence deliberate and will? So also, is not the end point of action, a process of knowledge? ‘The action was taken up, then pursued, now it has concluded and hence has the desired outcome resulted’ – are not all these the limbs of an inner conscious process, to be discerned as knowledge? Is this not indisputable? If the inert body were left alone, without any Consciousness or sentience animating it in the form of mind and intelligence, will any activity be possible, executed and completed?

This is evident from sleep and unconsciousness, when the body just lies intact, almost motionless throughout the spell. Obviously, our body cannot cause or display any activity at all. So, jñāna is fundamental to any mini or major activity; it also marks the conclusion or culmination of all activities.

Magnificence of true spiritual wisdom

Remember: Krishna is saying all this, standing in the midst of the unprecedented, colossal Mahabharata war, wherein about 4.5 million warriors were arrayed, to fight against one another, wanting to kill the enemy or get killed by him. In fact, only 10 survived at the end. Krishna’s discussion was solely to redress Arjuna’s grief, doubt, delusion about the war and the fear of resulting sinfulness. In such a situation, what Arjuna needed was the might and magnificence of true spiritual wisdom. And Krishna imparted them!

Knowers of Truth – custodians of this wisdom

The entire dialogue that transpired was to awaken Arjuna, gracing him with the miraculous, benedictory effect of spiritual wisdom. So, what wonder is there in Krishna explaining that the culmination of all activities, including the impending war, was jñāna alone? The point needs deep and long introspection.

Approach the Knowers with humility

Krishna concedes that this supreme wisdom has to be exclusively sought and gained. Knowers of Truth are the custodians of this wisdom any time in the world. And a committed seeker, says Krishna, will have to seek their feet, if he yearns for spiritual enlightenment. On this ground, he exhorts Arjuna to seek the Knowers, if and when he happens to confront any doubt or delusion. As Krishna himself was by his side, the Knowers will always be there in the society. In fact, they and their wisdom are the sheet anchor for the society in the matter of keeping its balance, stability and vision.

Knowers will expose this greatness and grandeur

Citizens as well as the rulers alike have to approach them, when needed, with humility, piety and persistence (4.34). Arjuna or any one like him is no exception to the rule. By clarifying thus, Krishna assures that in our land, at no time will there be any real dearth of the Wise and the Enlightened.

Nowhere else can the vexed soul find any relief or poise. The inner spiritual dominion alone has the full answer to all the vexing questions of mind and intelligence. Those who take to solitude, deep enquiry and contemplation steadfastly, have alone been able to unearth the great knowledge-treasure hidden within the inmost chamber of one’s heart. Once this inner treasure is gained, the perplexity and derision worldly life causes would not have any effect on the mind at all.

Hence, true Knowers choose to remain absorbed in their own inner treasure and their effort, if at all, will be to expose its greatness and grandeur to those who seek to be graced by its ineffable splendour. Thus, Knowers on the one hand and seekers on the other have always remained an enchanting pair in our holy land. The same Guru-shishya heritage and grandeur continue to grace the land and its culture even today!