Chapter 4 Shloka 23

गतसंगस्य मुक्तस्य ज्ञानावस्थितचेतस:।

यज्ञायाचरत: कर्म समग्रं प्रविलीयते।।२३।।

Now the Lord says that:

He whose attachment ceases to exist,

whose mind is established in knowledge,

whose conduct adheres to the principles of yagya,

all the actions of such a liberated one melt away.

Chapter 4 Shloka 23

गतसंगस्य मुक्तस्य ज्ञानावस्थितचेतस:।

यज्ञायाचरत: कर्म समग्रं प्रविलीयते।।२३।।

Now the Lord says that:

He whose attachment ceases to exist, whose mind is established in knowledge, whose conduct adheres to the principles of yagya, all the actions of such a liberated one melt away.

The one who is devoid of attachment, with his mind established in knowledge, whose actions are only for the sake of yagya, all the actions of that Yogi are annihilated.

To understand the connotation of ‘Gyanavasthit Chetasah’ (ज्ञानावस्थित चेतस:) one must first understand the nature of the Chit or mind-stuff.

Chit (mind-stuff)

1. The chit is the place of awareness of one’s individualistic existence.

2. All knowledge gained through direct perception is accumulated in the chit.

3. The researching faculty of the internal self is the chit.

4. That which reflects and cogitates is the chit.

5. It is replete with the fuel of arguments and logic.

6. In it abides the collection of vrittis or mental traits.

7. The conscious, subconscious and unconscious memories reside herein.

8. It contains all one’s mental actions and internal reactions.

9. The chit also contains the values one lives by.

10. The chit is the collection of beliefs of one’s entire lifetime.

11. It is also a collection of the mental knots one has accumulated all through one’s life.

12. It is the repository of the mind’s attachments.

13. It is the stage upon which the mind internally savours the objects of the world.

14. It contains the fuel to ignite all kinds of desires.

15. It blurs the vision of the mind.

16. The chit is the abode of one’s values, sentiments and desires.

17. The individual’s purpose and motive reside in the chit.

18. It is the chit which houses pain, sorrow, remorse and negativity.

19. It is the chit which plans and schemes.

20. In fact, it contains all one’s argumentative tendencies based on false ‘principles’.

Now understand what the Lord means when He says that the chit is established in knowledge.

The mind or chit which is established in knowledge

1. The chit described above is impure. If the individual is untouched by the effect of objects of the world then the chit will be rendered pure.

2. A chit directed towards knowledge of the Self rather than objects of the world, will become pure.

3. Such a chit, which is not desirous of worldly objects, will inevitably lead the aspirant towards the essence of the Atma.

4. If the mind becomes established in knowledge, then all the impurities will be annihilated.

5. Every argument and thought of a chit steeped in knowledge of the Self will inspire the aspirant to attainment of the true Self.

6. It will illumine the Truth in every sphere.

7. Then the latencies of the conscious, subconscious and unconscious will be filled with knowledge and light.

8. The chit which is based on knowledge will direct the aspirant towards yagya.

9. Such a chit is a protector of spiritual endeavour.

The Lord has said that the actions of such a liberated soul bear no fruit.

Yagya

Let us first review what the Lord has said earlier about yagya.

1. All actions other than those done in the spirit of yagya are binding. Therefore O Arjuna! Dwell in yagya and engage in action in the service of the Supreme in a detached manner. (Chp.3, shloka 9)

2. In the beginning of Creation, Brahm wrought the Universe and all beings through yagya and enjoined his creation, ‘May you too prosper and attain your cherished goals through yagya.’ (Chp.3, shloka 9)

3. Serve the Devtas through this yagya and the Devtas will promote you and progress. (Chp.3, shloka 11)

4. Those sages who partake of yagyashesh are liberated from sin. Sinners who ‘cook’ only for themselves partake of sin. (Chp.3, shloka 13)

5. Brahm eternally abides in yagya. (Chp.3, shloka 15)

6. Engage in action always, but with detachment. (Chp.3, shloka 19)

7. The Lord reiterates that one who is established in knowledge and who conducts himself without attachment in yagya, all karmas or seeds of action of that liberated soul are destroyed. (Chp.4, shloka 23)

8. The Lord has again stated the importance of performing actions of yagya, daan and tapas since such actions purify even men of wisdom. (Chp.18, shloka 5)

What is Yagya?

1. A worshipful deed performed in a spirit of renunciation is yagya.

2. To decorate and reward someone is yagya.

3. To honour someone is yagya.

4. A sacred act is called a yagya.

5. Any purifying act is called yagya.

6. Virtuous deeds are also called yagya.

7. Deeds performed in the name of the Supreme are called yagya.

8. Whatever act is performed with the Supreme Lord as witness is yagya.

In explaining the cycle of creation, the Lord has stated that He, too, constantly performs deeds. He performs ordinary deeds with ordinary people – but He does so in a detached manner. That One, who is the embodiment of yagya, performs each deed in the spirit of yagya. Such a one does not consider the mind to be his, therefore He is yagya embodied.

Little one! One must turn one’s life into a constant yagya. In order to achieve this, one must interweave the spirit of yagya in every sphere of life. Yagya is another name for virtuous deeds or deeds performed in the Lord’s Name. Yagya signifies the actions of a detached one. Such a one never ‘cooks for himself’; he partakes only of yagyashesh – the sanctified fruit of actions performed in a spirit of renunciation.

Yagyashesh

1. The quality of everlasting detachment, which is the fruit of a life devoid of desire, is called yagyashesh.

2. Eternal silence is yagyashesh. It is the privilege of one who having renounced all actions born of desire, continues to live in this world.

3. Little one, such a one is ever engaged in the welfare of all beings, the vessel of his life always contains and prepares for the fulfilment of others’ desire – never his own. The Lord stipulates that he who cooks for himself is verily a thief and partakes only of sin. Saints and sages who cook for others, partake of yagyashesh.

Their bodies are the vessel which is placed on the fire of detachment and therein cooks the broth of universal welfare.

a) The fruit of success of their actions goes to others.

b) Others enjoy the credits of such a one’s toil.

c) A lifetime of actions are performed by such a one for the establishment of others.

d) Such a one lives in a state of intoxicated forgetfulness of his name and form.

Yagya – Unity in diversity

Little one, the various yagyas described ahead may seem to be different but are essentially the same when the aim is to become the embodiment of yagya:

1. The spirit of yagya inhering them all is the same.

2. Yagya is predominant in all of them.

3. All such deeds are performed in a selfless and detached manner.

4. They are essentially performed to prepare oneself for abidance in one’s Self.

5. All such deeds lead one towards the pinnacle of selflessness.

6. They are performed as an aid towards self forgetfulness.

The individual ascends from swaarth i.e. actions performed for the establishment of one’s personal body, mind and intellect, to Purushaarth i.e. actions for the benefit of the other. He then immerses himself in Paramaarth i.e. actions performed for the Supreme.

Divine qualities and deeds done for the Supreme Lord – Paramaarth

When individualised virtuous deeds become one’s natural constitution and are performed for universal welfare, they don the form of divine qualities. A person who has divine qualities is established in Paramaarth.

The different types of yagya which are described are indicative of various stages of a man’s life and are aimed at eliminating the attachment of his body, mind and intellect with external objects and leading him towards the Supreme. Those who aim to attain or have already attained the state of an Atmavaan, achieve perfection in the performance of all these yagyas. They know that:

1. Brahm is all.

2. All the organs of perception are dependent on That Supreme Source. Therefore they strengthen them with the power of divine qualities.

3. Such beings will possess control over their organs of perception.

4. The organs of action will also be totally unaffected by the objects of the senses.

5. They will apply scriptural knowledge to their life and use their faculties and even their very life’s breath for this purpose.

6. They will use all their material and other possessions for the welfare of the world.

7. They practice tolerance and phenomenal endurance – tapas.

8. They renounce the body idea in their quest for union with the Atma.

9. They pursue the study of the scriptures and the inculcation of an attitude of yagya most diligently.

10. Then even their life breath will come within their control.

11. Similarly, the intake of food will be under their control.

O little one desirous of a life of yagya! All these are imperative facets of a life lived in a spirit of yagya. They are the natural stages of such a life. He who knows these facts about yagya, also knows that:

a) Daan or charity and tapas or endurance are innate aspects of yagya.

b) Only yagya can change you into a selfless being, a devta.

c) Partaking of yagyashesh gives birth to the attributes of an Atmavaan, the one who has transcended all attributes.

d) Yagya is instrumental in the attainment of union with the Self.

Little one, the life of an Atmavaan is a continuous yagya; the life of an Atmavaan constitutes the Vedas; the Atmavaan is in fact the Eternal Atma.