According to Ishopanishad (ईशावास्योपनिषद -10), the Self (आत्मा) concept is different from both proper education (विद्या) and ignorance (अविद्या). This appears confusing, as proper education (विद्या) is a function of knowledge and knowledge is a function of Self (आत्मा). But the Vedas consider everything only at the universal level. Knowing is also an action (कर्म). Everything in the universe combines both knowledge and action as explained later. Gita 3-9 advises constructive actions as per universal principles (यज्ञार्थात कर्म) for executing action without attachment or inertia (मुक्तसंगः समाचर). For any action, there must be a need and knowledge about the mechanism to fulfill such need. This creates a desire (ज्ञानजन्य भवेत इछा) that is put into practice through different agencies of action (इछाजन्य कृति भवेत). This leads to execution of the work (कृतिजन्य भवेत कार्य). The resultant effect is action (तदेतत कृतमुच्यते). Thus, the role of mind in any action is important. By using the term मुक्तसंगः, the Lord has tried to play down the role of mind. As has been pointed out earlier, mind is highly mobile, but intelligence retains the information by slowing down mind. Mind is attached to sense organs, which receives impulses from the external world – thus increasing attachment. By slowing down mind, its link from the senses is weakened and it turns inward to intelligence. Thus the advice here is: do not give importance to your mind. Give importance to your intelligence in all actions. Then only you can discriminate between the comfortable (प्रेयस) and the desirable (श्रेयस). This only will lead to action conducive to liberation (अबन्धन). The next stanza (Gita 3-10) says that having created the Universe in such an action (यज्ञार्थात कर्म), the Creator blessed the created to prosper by following similar principles that led to their creation as it will yield them everything they want. The question is how? Actions as per universal principles (यज्ञार्थ कर्म) have two divisions: natural (प्राकृत) and practicable (विधेय). The first is what really happens in Nature. It has three divisions: Conscious related (sentience or cognitive - आध्यात्मिक), micro or quantum energy related that creates different elements (physics - आधिदैविक) and macro or mass interaction related that creates the objects of our desire by combining different elements (chemistry - आधिभौतिक). The practicable (विधेय) is the imitation of natural principles by people (मानुष यज्ञ) to get the desired result (देवाननुविधा वै मनुष्याः and यद्वै देवा अकुर्वंस्तत करवाणि). The word Yagnya (यज्ञ) has been interpreted as sacrifice, which does not convey its full meaning. The word has been derived from the root यज, which has three meanings: beyond quantum, quantum interaction and macro interaction (यज देवपूजा, संगतिकरण, दानेषु). The last is chemical interaction at macro level (स्थूलशरीर सम्वन्धी). Since everyone is a child of God, everyone has excellence in equal measure (ईशावास्यमिदम सर्वम). But it is unequally distributed. Some people excel in one area while others excel in other areas. There is no one who is totally useless (अयोग्यपुरुष नास्ति), though the person who can put everyone and everything to its proper use is rare (योजक तस्य दुर्लभः). Each one of us is like a cup full to the brim. If we want more milk or sugar, we have to first give up (देवदान) some concoction to enjoy the extra milk or sugar (तेन त्यक्तेन भुंजिथा). Since this changes the ability of the physical body (भूतशरीर सम्वंन्धी) for interaction with others, it is called chemistry related (वाङ्मय or अन्नमयकोष). The second is physical interaction at sub-atomic or quantum level (देवसंगमन) related to the subtle form of objects (सूक्ष्मशरीर सम्वन्धी) to get the desired object. This practice is invariably used in Tantra. The general principle is, Nature not only creates everything, but also provides substitutes for their sustenance. For example, we require appropriate food for sustenance. If we require stronger bones, we should eat bones, but since that is not desirable, nature provides alternate calcium rich food that serves the same purpose by breaking up at subatomic or quantum level to generate the required effect. If we require blood, we should take-in blood. For this also, Nature provides different food that increase blood. Similarly, we use the alternatives provided in Nature for recreating the Natural effect through quantum interaction. People who live near rivers infested with crocodiles used to apply turmeric on their body before crossing river, as its smell is a deterrent to crocodiles. Smell is a quantum property. Couples wanting a male child performed a ritual (पुंसवन कर्म), which ensured the birth of a male child. This is still practiced successfully in some places in India and Nepal. These are described in the Braahmana part of the Vedas. However, most of the commentaries do not interpret these correctly. Since quantum systems deal with energy exchange, these are called energy related (प्राणमयकोष). Where the emphasis is on the mind, but material objects are used as supplements to imitate natural processes, it is called worship (देवपूजा). It is related to the causal body (मनसोत्पद्यते बिन्दुर्यथा क्षीरं घृतात्मकम - योगकुन्डलिन्युपनिषद), as the mind is placed in the specific energy field and energy is modified by mind through recitation of mantras (शक्तिमध्ये मनः कृत्वा मनः शक्तेश्च मध्यगम - ibid), i.e. connect one’s mind with the universal mind through energy (मनसा मन आलोक्य तत्त्यजेत्परमं पदम – ibid). It may be noted that all dates related to worship (like Diwali or Holi etc) follow the lunar calendar (चन्द्रमा मनसो जातः - पुरुषसूक्त). Since physical objects are not important here, it leads to the creation of another base (उक्थ or विंदु), which surrounds material offered to give rise to the desired object. Thus, it is called mind related (मनोमयकोष).
All structures are formed when the positive charge of the nucleus (अग्नि) is confined by the negative charge or the electron orbit (सोम) limiting or separating it from others (चंद्रार्कमध्यमा शक्तिर्यत्रस्था तत्र बन्धनम - योगकुन्डलिन्युपनिषद). Thus, in our sacrifices, we pour ghee, which is soma, to fire, by reciting specific mantras and using specific ingredients (समीधा) that determine the nature of quantum interaction. The nucleus (अग्नि) carries positive charge that always moves out from the center to the periphery (गति). The electron orbit (सोम) limits this motion to specific energy levels by pushing it back towards the center (आगति). Where each outgoing ray reaches equilibrium with the incoming force (स्थिति), that point is called the position of the electron (चंद्र). Hence in quantum mechanics, it is said that the electron has no fixed position – it is only a probability wave. These three – the nucleus, the intra-nucleic field and the electron orbit – are called आत्मा, प्राण and पशु respectively for that object. The term आत्मा has been described earlier. Since the intra-nucleic field is the interplay of energy, it is प्राण. The radiation coming out of the electron orbits interacts with our eyes to make the object perceptible. Hence it is called पशु (यत अपश्यत तत पशवः). These constitute the macro world. There is constant exchange of energy between the nucleus (आध्यात्मिक प्राण) and the intra-nucleic field (आधिदैविक प्राण). Both go into each other. This has been described by ऐतरेय आरण्यक as: “I am the first derivative of the non-perishable bosonic (energy) field. Though I am its derivative, I eat into it for sustenance though I do not have any teeth (it only absorbs and releases). In return, it also eats into me” (अहमस्मि प्रथमजा ऋतस्य पुर्वे देवेभ्योअमृतस्य नाम. यो मा ददाति स इ देवमावत अहमन्नमन्नमदन्तमद्मि). This is the so-called vacuum energy of modern cosmology. In the Vedas, it is called प्रहितां संयोग. It is a continuous process. In the Nature, it requires continuous action. For this reason, Gita 3-9 used the term “यज्ञार्थात कर्म”. Atoms could combine with each other to produce everything in the universe only because of this “eating” (उच्छिष्ठात जज्ञिरे सर्वम – अथर्ववेद - 11-9-11). We enjoy the objects that are its “left over” - प्रवर्ग्य. For this reason, the Isha Upanishad says: ईशावास्यमिदम सर्वम. Since this is the universal perpetual inertia, anyone following this principle will not be trapped into the differential inertia that is cause for attachment (कुर्वन्नपि न लिप्यते). Hence this is called अबन्धन कर्म. But it has another important implication. The Upanishads talk about two more divisions: विज्ञानमय कोष and आनन्दमय कोष. All five belong to the Imperishable Self (अव्यय) in its आध्यात्मिक manifestation, where there is total non-differentiation. Hence Mundaka Upanishad 3-2-7 says, everything including the knowledge and actions become one here (गताः कलाः पंचदश प्रतिष्ठा देवाश्च सर्वे प्रतिदेवतासु. कर्माणि विज्ञानमयश्च आत्मा परेअव्यये सर्व एकीभवन्ति). Because of the “यज्ञार्थात कर्म”, the मनोमयकोष moves continually to विज्ञानमय कोष. This creates two triplets: 1) आनन्दमयकोष, विज्ञानमयकोष, मनोमयकोष and 2) मनोमयकोष, प्राणमयकोष, अन्नमयकोष. The former is imperishable (अमृत) and the later is mutable (मृत). The middle - मनोमयकोष – belongs to both groups (अमृतं मृतं च). As the Universal Mind (श्ववस्यस मन), it is one and indivisible (एक, अखंड). As emotional mind (हृदयाख्य मन), it is many. Energy (प्राण), by nature, is indivisible – moving mass. But when confined, it behaves differently (खंडाखंड). Matter (अन्न or वाक) is always divisible and many (सखंड).
While the last three (मन, प्राण, अन्न or वाक) are constituent causes (उपादान कारण) of the universe, the first three (आनन्द, विज्ञान, मन) are catalytic causes (सहकारी कारण) only. But for liberation, they behave in the reverse order. The triplet of आनन्द, विज्ञान, मन become the primary cause, while the other three (मन, प्राण, अन्न or वाक) become only catalytic cause. According to Kanaada: कार्य नाशयति कर्म – effect freezes the action, meaning: after the action stops or after it is measured over a time, the resultant fixed state is called effect. He further states that thought is the inertia of mind, which is superseded by another stronger cause like intense pain (कष्ट) or if the cause that led to the inertia is stopped. In the latter category, he lists two reasons: getting the object of desire (प्राप्ति) or getting to know about it (ज्ञान). Thus, knowledge destroys the inertia of thought – hence leads to inaction, as action starts with desire, which is a function of the mind. Since the first three are immutable (अमृत) and are associated with knowledge (ज्ञान) - hence proper education (विद्या) - they are contrary to ignorance (अविद्या) that leads to action (कर्म). Thus, proper education (विद्या) is equated with knowledge (ज्ञान) and ignorance (अविद्या) is equated with action (कर्म). Gita uses these terms in this sense.
Between the 3rd and the 8th Stanzas of the 3rd Chapter, Gita gives seven different reasons to show that no one can ever exist without any action and one should perform necessary action for his sustenance, as described below: 1. The so-called freewill is really not free, but is our response to a given situation based on our past experience, which makes it deterministic. Such actions generate differential inertia that disturbs the universal flow dragging us with it (like a person drowning in the sea), which is perceived as sorrow. Mere knowledge of the problem cannot give us relief. So we must do something to come out of it (Gita 3-4). 2. If we are drowning, we must try to swim. Giving up action is no solution to our problems. If we sit idle, we only will suffer (Gita 3-4). 3. There are many bodily functions that continue unabated regardless of whether we are conscious about it or not (breathing, different circulatory and other perpetual functions, etc). Even when we are not making any movement, we are “sitting” or “sleeping”, which are also actions. We cannot remain even for a moment without any action (Gita 3-5). 4. Many of our responses or feelings are caused due to natural principles. We feel hungry or thirsty or sleepy due to natural reasons (Gita 3-5). 5. Even when we try to control our senses and sit in meditation, often our mind goes to other subjects propelled by our senses. It is necessary to control the senses by the mind. (Gita 3-7). 6. If we do not take any action, our problems will continue and propel us with it. It is necessary and desirable to initiate appropriate steps to remedy our problems (Gita 3-8). 7. Simply tonsuring the hair and wearing saffron clothes will not make one a monk. One must give up worldly comfort, desire for name, fame, and power, and pursue the Godhead relentlessly for liberation and guide others through one’s conduct. If the lion does not hunt, the deer will not come to its mouth. Hence it is desirable to give up work that generates differential inertia and pursue work that leads to universal inertia (Gita 3-8). For this reason, Gita emphasizes the performance of actions that do not lead to differential inertia (अवन्धन). Such actions are divided into four categories. The first is the constructive actions as per universal principles (यज्ञार्थ कर्म). The second is the essential performances necessary for living (लोकस्थितिनिर्वाहक कर्म). The third is non-attachment to the result of one’s actions (उपेक्षाबुद्धिकृत कर्म). The last is natural functions like food, rest, etc (स्वभावसिद्ध सहजकर्म).
An Article by Sri Basudeba Mishra
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