Chapter IV (VERSE 31) & CHAPTER XVII (VERSE 20)
Jnana Karma Sanyasa Yoga – The Yoga of Renunciation of Action with Knowledge
CHAPTER IV
(Verse 31)
यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम् ।
नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम ॥ ४-३१॥
The eaters of the nectar — remnant of the sacrifice — go to the Eternal BRAHMAN. Even this world is not for the nonperformer of sacrifice; how then the other (world) , O best of the Kurus?
EATING THE SACRED REMNANT OF THE Yajna — In the ancient ritualism of fire-sacrifices, things that were ‘left over’ in the pot from which the offerings were made, were called the “sacred remains,” and they were considered by the devotees as divinely potent-remnants from the Lord’s own plates. This was generally eaten by the devotees with great reverence, and it was considered that, thereby their minds would get purified.
In the metaphor used here, when we try to find its corresponding implication in the subjective world, we must understand “the remnant that is left over” to mean “the result of the above-mentioned twelve types of Yajnas.” The result of any one of the above ‘Yajnas’ is, as we know, a greater amount of self-control and the consequent inner integration of the individual personality. Those who have gained this have prepared themselves for the greatest vocation in life called ‘intense meditation.’
Such an integrated man can gain a greater inner poise in his meditation through which he can easily come to experience the Infinite and the Eternal, indicated by the term Brahman. The second line of the verse contains a beautiful generalisation which clinches the main idea, that self-development and inner growth cannot be had without investing continuous and sincere self-effort. Inaction can never bring about any profit even in this world, in any field whatsoever. Without self-dedicated and selfless activity, no great and enduring profit can be achieved in this world, and therefore, Krishna exclaims: “How could a seeker hope to achieve the Highest without any conscious effort at gaining it?”
Two doubts can arise in the minds of ruthlessly intelligent students. It may be doubted: “Can all these different ‘paths’ lead us to one and the same goal, or do they lead to different goals?” It may also be doubted: “Are these not mere intellectual theories propounded by Krishna himself as an original contribution to Hindu thought?”
Shraddha Traya Vibhaga Yoga – The Yoga of Three Fold Faith
CHAPTER XVII
(Verse 20)
दातव्यमिति यद्दानं दीयतेऽनुपकारिणे ।
देशे काले च पात्रे च तद्दानं सात्त्विकं स्मृतम् ॥ १७-२०॥
That gift which is given, knowing it to be a duty, in a fit time and place, to a worthy person, from whom we expect nothing in return, is held to be SATTWIC.
The gift which is given to someone because of one’s conviction that “it is an act that is to be done,” is the right type of charity. The recipient should be one who can do no service in return (anupakari). The right type of charity expects the benefactor to make no discrimination against the recipients of his charity. A gift is always to be offered, in a fit place and time, to a worthy person. Such charity, made with RIGHT faith, to the RIGHT person, at the RIGHT time and place is of the Sattwic type.
There is a school which believes that charity must be given just as a tree gives its fruits. The fruits on a tree are available to all who come under its shade — irrespective of their race, status or sex. They argue that as the trees do not make any discrimination between one enjoyer and the other, so too man should, without making any discrimination between one recipient and another, share his possessions freely.
Many will find it difficult to believe in, and live up to, this principle. The Geeta insists, and rightly so, that man must use his faculty of discrimination and see whether his charities are reaching the deserving members in the community.