devān bhāvayatā’nena te devā bhāvayantu vaḥ,
parasparam bhāvayantaḥ śreyaḥ param avāpsyatha (3.11)
3.11 -“And may you cherish gods by yagya and may gods foster you, for this is the means by which you will finally achieve the ultimate state.”
Cherishing gods by yagya means fostering sacred impulses. And that is also how gods foster mankind. Thus, by mutual augmentation men will ultimately achieve that final bliss after which there is nothing more to achieve. The deeper we enter into yagya (later yagya will be explained as a way of worship), the more is the heart enriched with divinity. The Supreme Spirit is the only God and the means-the impulses-that provide access to that God are the “divine treasure” because they bring the ultimate God within reach.
iṣṭān bhogān hi vo devā dāsyante yajñabhāvitāḥ,
tair dattān apradāyai’bhyo yo bhuÐkte stena eva saḥ (3.12)
3.12 -“The gods you foster by yagya will shower upon you without asking all the joys you wish for, but the man who avails himself of these joys without having paid for them is truly a thief.”
The divine riches we earn and store by yagya will give us nothing else besides joys related to the revered God. They are the only powers which give. There is no other way to attain to the adored God. The man who tries to enjoy this state without making an offering of divine riches, the righteous impulses, is doubtlessly a thief who is given nothing. And since he gets nothing, what is there for him to enjoy? But he pretends all the same that he is perfect, a knower of the essence. Such a braggart is shy of the path of righteousness and so he is truly a thief (albeit an unsuccessful one).
yajñaśiṣṭāśinaḥ santo mucyante sarvakilbiṣaih,
bhuñjate te tu agham pāpā ye pacanty ātmakāraṇāt (3.13)
3.13 – “The wise who partake of what is left over from yagya are rid of all evil, but the sinners who cook only for the sustenance of their bodies partake of nothing but sin.”
They who subsist on the food derived from yagya are absolved of all sins. The moment of achievement in the course of augmenting the divine plenty is also the moment of its completion. When yagya is complete, the leftover is God himself. The same has been said by Sri Krishn in a different way: the one who feeds on what is generated by yagya merges into the Supreme Spirit. The sage who feeds on God’s manna that issues from yagya is liberated from all sins or, in other words, from birth and death. Sages eat for liberation, but a sinner eats for the sake of the body that is born through the medium of attachment. He feeds on evil. He may have sung hymns, known the way of worship, and also made a little bit of the way, but despite all this there arises in him a cloying desire that he should achieve something for the body and its objects of attachment. And it is quite likely that he will also get what he desires. But then, after this “joy”, he will find himself stationary at the very point from which he had begun his spiritual quest.What greater loss can there be than this? When the body itself is destructible, how long can its pleasures and joys be with us? So, irrespective of their divine adoration, such men partake only of sin.
They are not destroyed, but they do not progress on the way. That is why Sri Krishn stresses action (worship) undertaken in a self-effacing spirit. He has so far said that the practice of yagya confers the highest glory and that it is a creation of accomplished realized sages.
annād bhavanti bhūtāni parjanyād annasambhavaḥ,
yajñād bhavati parjanyo yajñāḥ karmasamudbhavaḥ (3.14)
karma brahmodbhavam viddhi brahmā’kṣarasamudhbhavam,
tasmāt sarvagatam brahma nityam yajñe pratiṣṭhitam (3.15)
3.14/15 – “All beings get their life from food, food grows from rain, rain emerges from yagya, and yagya is an outcome of action.”
“Be it known to you that action arose from the Ved and the Ved from the indestructible Supreme Spirit, so that the all-pervasive, imperishable God is ever present in yagya.”
All creatures are born from food. Food is God himself whose breath is life. A man turns to yagya with his mind fixed on that divine manna. Food results from rain: not rain that falls from clouds, but the shower of grace. Yagya which have been undertaken and stored earlier themselves come down as a shower of grace. Today’s worship is given back to us as grace the next day. That is why yagya is said to generate rain. If an indiscriminate oblation or offering to all of the so-called gods and burning of barley grains and oil seeds could produce rain, why should deserts have remained barren? Thus rain here is the shower of grace that is an outcome of yagya.This yagya, again, arises from action and is indeed brought to completion by action.
Arjun is told to remember that this action is born from the Ved. The Ved is the voice of sages who live in God. The vivid perception, rather than cramming of certain verses, of the unmanifest essence is named Ved. The Ved is born from the imperishable God. The truths of the Ved have been proclaimed by great souls, but, since they have become one with God, the imperishable God himself speaks through them. It is for this that the Ved is said to be of divine origin. The Ved came from God. And the sages, being one with Him, are only instruments. It is he whose spokesmen they are. God manifests himself to them when they have restrained the desires of their mind by yagya. The omnipresent, ultimate, and imperishable God is, therefore, always present in yagya. So yagya is the only way to attain to him.
[As expounded by most revered Gurudev Swami Adgadanand Paramhans]
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