Bhagavagd Gita

Track Running Session 13- Track 1305

There is a farther point:

karma brahmodbhavaṁ viddhi brahmākṣara–samudbhavam |
tasmāt sarva–gataṁ brahma nityaṁ yajñe pratiṣṭhitam
||15|| (III

Karma arises from where? Karma itself arises from Brahma. Brahma has two meanings: Brahma means “mantra”; Brahma also means “active power of energy”. Those who are purely ritualistic Vedists, they take this word ‘Brahma’ as if it means ‘Mantra’, that is Karma arises from Mantra, that is why in the Vedic sacrifices, while you offer anything, you have to recite the Mantra. This sentence has two meanings: Karma is preceded by ‘Brahma Mantra’; Karma is preceded by ‘the active energy of Reality’: that is Brahma: this is the second meaning.

karma brahmodbhavaṁ viddhi brahmākṣara–samudbhavam |

This active energy, according to the Vedic purely ritualistic meaning, Mantras are what? akṣara(s), letters. Brahma arises out of Akshara: if there no Aksharas, you cannot have Mantras. The other meaning is that Brahma, the active energy of Brahman arises from that immobile Brahma, Akshara, that which is immobile. Out of immobility, arises the mobile energy; out of the mobile energy arises Karma; out of Karma arises yajñā. Out of yajñā is produced the rains; out of the rains is produced the annā.

tasmāt sarvagataṁ brahma: here the inner meaning is brought out very clearly that this is not referring to ritualistic sacrifice, but something that is deeper because the world is called: sarvagataṁ brahma. Mantra is not sarvagataṁ, is not everywhere.

sarvagataṁ brahma, that is: active energy which is everywhere. sarvagataṁ brahma nityaṁ yajñe pratiṣṭhitam: the active energy is basically established in yajñā; this is the importance of yajñā. Unless you act, you cannot do sacrifice, and unless you sacrifice, the rains will not come, without rains the fostering powers will not be born, and without fostering power nothing that what you want, “annā”, that you will not be able to achieve. This is the cycle. Whatever you want, you start with Karma and make that Karma as a yajñā.

evaṁ pravartitaṁ cakraṁ nānuvartayatīha yaḥ |
aghāyur indriyārāmo moghaṁ pārtha sa jīvati
||16|| (III)

This the cakra, this is the cycle, and he who does not follow this cycle, he remains absorbed in his own senses he lives in vain. So far is the praise of action.

In the middle, in the 3rd chapter of 17th verse, you get another line of thought, and they may seem to collide with each other, but which are reconciled latter on:

yas tv ātma–ratir eva syād ātma–tṛptaś ca mānavaḥ |
ātmany eva ca santuṣṭas tasya kāryaṁ na vidyate
||17|| (III)

But one who is settled in his Self, and is content within himself, of that individual who is completely contented within himself for him, there is no action: kāryaṁ na vidyate. Until now we were told about Karma as most fundamental.

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