{"id":1414,"date":"2013-07-13T01:34:39","date_gmt":"2013-07-13T01:34:39","guid":{"rendered":"http:\/\/localhost\/?p=1414"},"modified":"2013-07-13T01:34:39","modified_gmt":"2013-07-13T01:34:39","slug":"14-the-significance-of-sacrifice-vol-13-essays-on-the-gita-volume-13","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/13-essays-on-the-gita-volume-13\/14-the-significance-of-sacrifice-vol-13-essays-on-the-gita-volume-13","title":{"rendered":"-14_The Significance of Sacrifice.htm"},"content":{"rendered":"\n\n
\n
\n

\n
\nT<\/font><\/span>WELVE<\/span><\/font><\/b><\/p>\n

\n <\/font>The Significance of Sacrifice<\/font><\/b><\/span><\/p>\n

\n 
\n<\/font>\n<\/p>\n

\nT<\/font><\/span><\/b>HE GITA’S<\/font> theory of sacrifice is stated in two separate
\npassages; one we find in the third chapter, another in the fourth; the first
\ngives it in language which might, taken by itself, seem to be speaking only of
\nthe ceremonial sacrifice; the second interpreting that into the sense of a
\nlarge philosophical symbolism, transforms at once its whole significance and
\nraises it to a plane of high psychological and spiritual truth. \u201cWith sacrifice
\nthe Lord of creatures of old created creatures and said, By this shall you
\nbring forth (fruits or offspring), let this be your milker of desires. Foster
\nby this the gods and let the gods foster you; fostering each other, you shall
\nattain to the supreme good. Fostered by sacrifice the gods shall give you
\ndesired enjoyments; who enjoys their given enjoyments and has not given to
\nthem, he is a thief. The good who eat what is left from the sacrifice, are
\nreleased from all sin; but evil are they and enjoy sin who cook (the food) for
\ntheir own sake. From food creatures come into being, from rain is the birth of
\nfood, from sacrifice comes into being the rain, sacrifice is born of work; work
\nknow to be born of Brahman, Brahman is born of the Immutable; therefore is the
\nall-pervading Brahman established in the sacrifice. He who follows not here the
\nwheel thus set in movement, evil is his being, sensual is his delight, in vain,
\nO Partha, that man lives.\u201d Having thus stated the necessity of sacrifice, \u2013 we
\nshall see hereafter in what sense we may understand a passage which seems at
\nfirst sight to convey only a traditional theory of ritualism and the necessity
\nof the ceremonial offering, \u2013 Krishna proceeds to state the superiority of the
\nspiritual man to works. \u201cBut the man whose delight is in the Self and who is
\nsatisfied with the enjoyment of the Self and in the Self he is content, for him
\nthere exists no work that needs to be done. He has no object here to be gained
\nby action done and none to be gained by action undone; <\/p>\n

\nPage 107<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

he has no dependence on all these
\nexistences for any object to be gained.\u201d<\/p>\n

Here then are
\nthe two ideals, Vedist and Vedantist, standing as if in all their sharp
\noriginal separation and opposition, on one side the active ideal of acquiring
\nenjoyments here and the highest good beyond by sacrifice and the mutual
\ndependence of the human being and the divine powers and on the other, facing
\nit, the austerer ideal of the liberated man who, independent in the Spirit, has
\nnothing to do with enjoyment or works or the human or the divine worlds, but
\nexists only in the peace of the supreme Self, joys only in the calm joy of the
\nBrahman. The next verses create a ground for the reconciliation between the two
\nextremes; the secret is not inaction as soon as one turns towards the higher
\ntruth, but desireless action both before and after it is reached. The liberated
\nman has nothing to gain by action, but nothing also to gain by inaction, and it
\nis not at all for any personal object that he has to make his choice.
\n\u201cTherefore without attachment perform ever the work that is to be done (done
\nfor the sake of the world, lokasamgraha<\/i>,
\nas is made clear immediately afterward); for by doing work without attachment
\nman attains to the highest. For it was even by works that Janaka and the rest
\nattained to perfection.\u201d It is true that works and sacrifice are a means of
\narriving at the highest good, śreyah
\nparam avāpsyatha;<\/i> but there are three kinds of works, that done
\nwithout sacrifice for personal enjoyment which is entirely selfish and egoistic
\nand misses the true law and aim and utility of life, mogham pārtha sa jīvati<\/i>, that done with desire, but with
\nsacrifice and the enjoyment only as a result of sacrifice and therefore to that
\nextent consecrated and sanctified, and that done without desire or attachment
\nof any kind. It is the last which brings the soul of man to the highest, param āpnoti pūrusah<\/i>.\n<\/p>\n

The whole sense
\nand drift of this teaching turns upon the interpretation we are to give to the
\nimportant words, yaj\u00f1a<\/i>, karma, brahma<\/i>, sacrifice, work, Brahman.
\nIf the sacrifice is simply the Vedic sacrifice, if the work from which it is
\nborn is the Vedic rule of works and if the brahman<\/i>
\nfrom which the work itself is born is the śabda-brahman<\/i>
\nin the sense only of the letter of the Veda, then all the positions of the
\nVedist dogma are <\/p>\n

\nPage 108<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

 conceded and there is nothing
\nmore. Ceremonial sacrifice is the right means of gaining children, wealth,
\nenjoyment; by ceremonial sacrifice rain is brought down from heaven and the prosperity
\nand continuity of the race assured; life is a continual transaction between the
\ngods and men in which man offers ceremonial gifts to the gods from the gifts
\nthey have bestowed on him and in return is enriched, protected, fostered. Therefore
\nall human works have to be accompanied and turned into a sacrament by
\nceremonial sacrifice and ritualistic worship; work not so dedicated is
\naccursed, enjoyment without previous ceremonial sacrifice and ritual
\nconsecration is a sin. Even salvation, even the highest good is to be gained by
\nceremonial sacrifice. It must never be abandoned. Even the seeker of liberation
\nhas to continue to do ceremonial sacrifice, although without attachment; it is
\nby ceremonial sacrifice and ritualistic works done without attachment that men
\nof the type of Janaka attained to spiritual perfection and liberation. <\/p>\n

Obviously, this
\ncannot be the meaning of the Gita, for it would be in contradiction with all
\nthe rest of the book. Even in the passage itself, without the illumining
\ninterpretation afterwards given to it in the fourth chapter, we have already an
\nindication of a wider sense where it is said that sacrifice is born from work,
\nwork from brahman<\/i>, brahman<\/i> from the Akshara, and therefore
\nthe all-pervading Brahman, sarvagatam
\nbrahma<\/i>, is established in the sacrifice. The connecting logic of the
\n\u201ctherefore\u201d and the repetition of the word brahma<\/i>
\nare significant; for it shows clearly that the brahman<\/i> from which all work is born has to be understood with an
\neye not so much to the current Vedic teaching in which it means the Veda as to
\na symbolical sense in which the creative Word is identical with the
\nall-pervading Brahman, the Eternal, the one Self present in all existences, sarvabhūtesu<\/i>, and present
\nin all the workings of existence. The Veda is the knowledge of the Divine, the
\nEternal, \u2013 \u201cI am He who is to be known in all the books of the Knowledge,\u201d vedaiśca vedyah<\/i>, Krishna
\nwill say in a subsequent chapter; but it is the knowledge of him in the
\nworkings of Prakriti, in the workings of the three Gunas, first qualities or
\nmodes of Nature, traigunyavisayā
\nvedāh<\/i>. This Brahman or Divine in the workings of Nature is
\nborn, as we may say, <\/p>\n

\nPage 109<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

 out of the Akshara, the immutable
\nPurusha, the Self who stands above all the modes or qualities or workings of
\nNature, nistraigunya<\/i>. The
\nBrahman is one but self-displayed in two aspects, the immutable Being and the creator
\nand originator of works in the mutable becoming, ātman<\/i>, sarvabhūtāni<\/i>;
\nit is the immobile omnipresent Soul of things and it is the spiritual principle
\nof the mobile working of things, Purusha poised in himself and Purusha active
\nin Prakriti; it is aksara <\/i>and
\nksara<\/i>. In both of these
\naspects the Divine Being, Purushottama, manifests himself in the universe; the immutable
\nabove all qualities is His poise of peace, self-possession, equality, samam brahma<\/i>; from that proceeds His manifestation
\nin the qualities of Prakriti and their universal workings; from the Purusha in
\nPrakriti, from this Brahman with qualities, proceed all the works\u00b9 <\/span>of the universal energy, Karma,
\nin man and in all existences; from that work proceeds the principle of
\nsacrifice. Even the material interchange between gods and men proceeds upon
\nthis principle, as typified in the dependence of rain and its product food on
\nthis working and on them the physical birth of creatures. For all the working
\nof Prakriti is in its true nature a sacrifice, yaj\u00f1a<\/i>, with the Divine Being as the enjoyer of all energisms and works
\nand sacrifice and the great Lord of all existences, bhoktāram yaj\u00f1atapasām sarvabhūtamaheśvaram,<\/i>
\nand to know this Divine all-pervading and established in sacrifice, sarvagatam yaj\u00f1e pratisthitam<\/i>,
\nis the true, the Vedic knowledge.<\/p>\n

But he may be
\nknown in an inferior action through the devas, the gods, the powers of the
\ndivine Soul in Nature and in the eternal interaction of these powers and the
\nsoul of man, mutually giving and receiving, mutually helping, increasing, <\/span><\/p>\n

 <\/p>\n

\u00b9<\/span>That this is the right interpretation results also
\nfrom the opening of the eighth chapter where the universal principles are
\nenumerated, aksara (brahma),
\nsvabhāva, karma, ksara bhāva<\/i>, purusa, adhiyaj\u00f1a<\/i>. Akshara is the immutable Brahman, spirit
\nor self, Atman; Swabhava is the principle of the self, adhyātma<\/i>, operative as the original nature of the being, \u201cown
\nway of becoming\u201d, and this proceeds out of the self, the Akshara; Karma
\nproceeds from that and is the creative movement, visarga<\/i>, which brings all natural beings and all changing
\nsubjective and objective shapes of being into existence; the result of Karma
\ntherefore is all this mutable becoming, the changes of nature developed out of
\nthe original self-nature, ksara
\nbhāva<\/i> out of svabhāva<\/i>;
\nPurusha is the soul, the divine element in the becoming, adhidaivata<\/i>, by whose presence the workings of Karma become a
\nsacrifice, yaj\u00f1a<\/i>, to the Divine
\nwithin; adhiyaj\u00f1a<\/i> is this secret
\nDivine who receives the sacrifice.<\/span>  <\/span><\/p>\n

\nPage 110<\/span><\/p>\n

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\n

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 raising each other’s workings and
\nsatisfaction, a commerce in which man rises towards a growing fitness for the
\nsupreme good. He recognises that his life is a part of this divine action in
\nNature and not a thing separate and to be held and pursued for its own sake. He
\nregards his enjoyments and the satisfaction of his desires as the fruit of
\nsacrifice and the gift of the gods in their divine universal workings and he
\nceases to pursue them in the false and evil spirit of sinful egoistic
\nselfishness as if they were a good to be seized from life by his own unaided
\nstrength without return and without thankfulness. As this spirit increases in
\nhim, he subordinates his desires, becomes satisfied with sacrifice as the law
\nof life and works and is content with whatever remains over from the sacrifice,
\ngiving up all the rest freely as an offering in the great and beneficent interchange
\nbetween his life and the world-life. Whoever goes contrary to this law of
\naction and pursues works and enjoyment for his own isolated personal
\nself-interest, lives in vain; he misses the true meaning and aim and utility of
\nliving and the upward growth of the soul; he is not on the path which leads to
\nthe highest good. But the highest only comes when the sacrifice is no longer to
\nthe gods, but to the one all-pervading Divine established in the sacrifice, of
\nwhom the gods are inferior forms and powers, and when he puts away the lower
\nself that desires and enjoys and gives up his personal sense of being the
\nworker to the true executrix of all works, Prakriti, and his personal sense of
\nbeing the enjoyer to the Divine Purusha, the higher and universal Self who is
\nthe real enjoyer of the works of Prakriti. In that Self and not in any personal
\nenjoyment he finds now his sole satisfaction, complete content, pure delight;
\nhe has nothing to gain by action or inaction, depends neither on gods nor men
\nfor anything, seeks no profit from any, for the self-delight is all-sufficient
\nto him, but does works for the sake of the Divine only, as a pure sacrifice,
\nwithout attachment or desire. Thus he gains equality and becomes free from the
\nmodes of Nature, nistraigunya<\/i>;
\nhis soul takes its poise not in the insecurity of Prakriti, but in the peace of
\nthe immutable Brahman, even while his actions continue in the movement of
\nPrakriti. Thus is sacrifice his way of attaining to the Highest. <\/p>\n

That this is the
\nsense of the passage is made clear in what <\/p>\n

\nPage 111<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

 follows, by the affirmation of lokasamgraha<\/i> as the object of works, of
\nPrakriti as the sole doer of works and the divine Purusha as their equal
\nupholder, to whom works have to be given up even in their doing, \u2013 this inner
\ngiving up of works and yet physical doing of them is the culmination of
\nsacrifice, \u2013 and by the affirmation that the result of such active sacrifice
\nwith an equal and desireless mind is liberation from the bondage of works. \u201cHe
\nwho is satisfied with whatever gain comes to him and equal in failure and
\nsuccess, is not bound even when he acts. When a man liberated, free from
\nattachment, acts for sacrifice, all his action is dissolved,\u201d leaves, that is
\nto say, no result of bondage or after-impression on his free, pure, perfect and
\nequal soul. To these passages we shall have to return. They are followed by a
\nperfectly explicit and detailed interpretation of the meaning of yaj\u00f1a<\/i> in the language of the Gita which
\nleaves no doubt at all about the symbolic use of the words and the
\npsychological character of the sacrifice enjoined by this teaching. In the
\nancient Vedic system there was always a double sense physical and
\npsychological, outward and symbolic, the exterior form of the sacrifice and the
\ninner meaning of all its circumstances. But the secret symbolism of the ancient
\nVedic mystics, exact, curious, poetic, psychological, had been long forgotten
\nby this time and it is now replaced by another, large, general and
\nphilosophical in the spirit of Vedanta and a later Yoga. The fire of sacrifice,
\nagni, is no material flame, but brahmāgni<\/i>,
\nthe fire of the Brahman, or it is the Brahman-ward energy, inner Agni, priest
\nof the sacrifice, into which the offering is poured; the fire is self-control
\nor it is a purified sense-action or it is the vital energy in that discipline
\nof the control of the vital being through the control of the breath which is
\ncommon to Rajayoga and Hathayoga, or it is the fire of self-knowledge, the
\nflame of the supreme sacrifice. The food eaten as the leavings of the sacrifice
\nis, it is explained, the nectar of immortality, amrta<\/i>, left over from the offering; and here we have still
\nsomething of the old Vedic symbolism in which the Soma-wine was the physical
\nsymbol of the amrta<\/i>, the
\nimmortalising delight of the divine ecstasy won by the sacrifice, offered to
\nthe gods and drunk by men. The offering itself is whatever working of his
\nenergy, physical or psychological,<\/p>\n

\nPage 112<\/span><\/p>\n

<\/p>\n
\n

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 is consecrated by him in action
\nof body or action of mind to the gods or God, to the Self or to the universal
\npowers, to one’s own higher Self or to the Self in mankind and in all
\nexistences. <\/p>\n

This elaborate
\nexplanation of the Yajna sets out with a vast and comprehensive definition in
\nwhich it is declared that the act and energy and materials of the sacrifice,
\nthe giver and receiver of the sacrifice, the goal and object of the sacrifice
\nare all the one Brahman. \u201cBrahman is the giving, Brahman is the food-offering,
\nby Brahman it is offered into the Brahman-fire, Brahman is that which is to be
\nattained by samadhi in Brahman-action.\u201d This then is the knowledge in which the
\nliberated man has to do works of sacrifice. It is the knowledge declared of old
\nin the great Vedantic utterances, \u201cI am He\u201d, \u201cAll this verily is the Brahman,
\nBrahman is this Self.\u201d It is the knowledge of the entire unity; it is the One
\nmanifest as the doer and the deed and the object of works, knower and knowledge
\nand the object of knowledge. The universal energy into which the action is
\npoured is the Divine; the consecrated energy of the giving is the Divine;
\nwhatever is offered is only some form of the Divine; the giver of the offering
\nis the Divine himself in man; the action, the work, the sacrifice is itself the
\nDivine in movement, in activity; the goal to be reached by sacrifice is the
\nDivine. For the man who has this knowledge and lives and acts in it, there can
\nbe no binding works, no personal and egoistically appropriated action; there is
\nonly the divine Purusha acting by the divine Prakriti in His own being,
\noffering everything into the fire of His self-conscious cosmic energy, while the
\nknowledge and the possession of His divine existence and consciousness by the
\nsoul unified with Him is the goal of all this God-directed movement and
\nactivity. To know that and to live and act in this unifying consciousness is to
\nbe free. <\/p>\n

But all even of
\nthe Yogins have not attained to this knowledge. \u201cSome Yogins follow after the
\nsacrifice which is of the gods; others offer the sacrifice by the sacrifice
\nitself into the Brahman-fire.\u201d The former conceive of the Divine in various
\nforms and powers and seek him by various means, ordinances, Dharmas, laws or,
\nas we might say, settled rites of action, self-discipline, consecrated works;
\nfor the latter, those who already <\/p>\n

\nPage 113<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

 know, the simple fact of
\nsacrifice, of offering whatever work to the Divine itself, of casting all their
\nactivities into the unified divine consciousness and energy, is their one
\nmeans, their one dharma<\/i>. The means of
\nsacrifice are various; the offerings are of many kinds. There is the
\npsychological sacrifice of self-control and self-discipline which leads to the
\nhigher self-possession and self-knowledge. \u201cSome offer their senses into the
\nfires of control, others offer the objects of sense into the fires of sense,
\nand others offer all the actions of the sense and all the actions of the vital
\nforce into the fire of the Yoga of self-control kindled by knowledge.\u201d There
\nis, that is to say, the discipline which receives the objects of
\nsense-perception without allowing the mind to be disturbed or affected by its sense-activities,
\nthe senses themselves becoming pure fires of sacrifice; there is the discipline
\nwhich stills the senses so that the soul in its purity may appear from behind
\nthe veil of mind-action, calm and still; there is the discipline by which, when
\nthe self is known, all the actions of the sense-perceptions and all the action
\nof the vital being are received into that one still and tranquil soul. The
\noffering of the striver after perfection may be material and physical, dravyayaj\u00f1a<\/i>, like that consecrated in
\nworship by the devotee to his deity, or it may be the austerity of his
\nself-discipline and energy of his soul directed to some high aim, tapoyaj\u00f1a<\/i>, or it may be some form of
\nYoga like the Pranayama of the Rajayogins and Hathayogins, or any other yogayaj\u00f1a<\/i>. All these tend to the
\npurification of the being; all sacrifice is a way towards the attainment of the
\nhighest.<\/p>\n

The one thing
\nneedful, the saving principle constant in all these variations, is to
\nsubordinate the lower activities, to diminish the control of desire and replace
\nit by a superior energy, to abandon the purely egoistic enjoyment for that
\ndiviner delight which comes by sacrifice, by self-dedication, by self-mastery,
\nby the giving up of one’s lower impulses to a greater and higher aim. \u201cThey who
\nenjoy the nectar of immortality left over from the sacrifice attain to the
\neternal Brahman.\u201d Sacrifice is the law of the world and nothing can be gained
\nwithout it, neither mastery here, nor the possession of heavens beyond, nor the
\nsupreme possession of all; \u201cthis world is not for him who doeth not sacrifice,
\nhow then any other world?\u201d Therefore all these and many<\/p>\n

\nPage 114<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

 other forms of sacrifice have
\nbeen \u201cextended in the mouth of the Brahman,\u201d the mouth of that Fire which receives
\nall offerings; they are all means and forms of the one great Existence in
\nactivity, means by which the action of the human being can be offered up to
\nThat of which his outward existence is a part and with which his inmost self is
\none. They are \u201call born of work\u201d; all proceed from and are ordained by the one
\nvast energy of the Divine which manifests itself in the universal karma<\/i> and makes all the cosmic activity
\na progressive offering to the one Self and Lord and of which the last stage for
\nthe human being is self-knowledge and the possession of the divine or Brahmic
\nconsciousness. \u201cSo knowing thou shalt become free.\u201d<\/p>\n

But there are
\ngradations in the range of these various forms of sacrifice, the physical
\noffering the lowest, the sacrifice of knowledge the highest. Knowledge is that
\nin which all this action culminates, not any lower knowledge, but the highest, self-knowledge
\nand God-knowledge, that which we can learn from those who know the true
\nprinciples of existence, that by possessing which we shall not fall again into
\nthe bewilderment of the mind’s ignorance and into its bondage to mere sense-knowledge
\nand to the inferior activity of the desires and passions. The knowledge in
\nwhich all culminates is that by which \u201cthou shalt see all existences
\n(becomings, bhūtāni<\/i>)
\nwithout exception in the Self, then in Me.\u201d For the Self is that one,
\nimmutable, all-pervading, all-containing, self-existent reality or Brahman
\nhidden behind our mental being into which our consciousness widens out when it
\nis liberated from the ego; we come to see all beings as becomings, bhūtāni<\/i>, within that one
\nself-existence. <\/p>\n

But this Self or
\nimmutable Brahman we see too to be the self-presentation to our essential
\npsychological consciousness of a supreme Being who is the source of our
\nexistence and of whom all that is mutable or immutable is the manifestation. He
\nis God, the Divine, the Purushottama. To Him we offer everything as a
\nsacrifice; into His hands we give up our actions; in His existence we live and
\nmove; unified with Him in our nature and with all existence in Him, we become one
\nsoul and one power of being with Him and with all beings; with His supreme
\nreality we identify and unite our self-being. By works done <\/p>\n

\nPage 115<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

 for sacrifice, eliminating
\ndesire, we arrive at knowledge and at the soul’s possession of itself; by works
\ndone in self-knowledge and God-knowledge we are liberated into the unity, peace
\nand joy of the divine existence. <\/p>\n

\nPage 116<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

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