A Spiritual Perspective
Chandan Sukumar Sengupta
Yoga of Knowledge and Yoga of Works are
explained separately in Gita. Person having adherence towards work can move
through Yoga of action and individual having adherence towards cultivation of
knowledge can move through Yoga of Knowledge. It is also true that only Work
and only Knowledge cannot lead an individual towards the state of complete
renunciation. Without doing certain works one cannot move through the path of
Knowledge. An individual, for an instance, cannot survive without food. Such
kind of basic necessity is fulfilled through coordinated works of a group of
organ system. Similar is the case related to breathing, walking, talking and
other different activities. So renunciation without performing any work is
technically not possible. Aspirations of doing works without taking adequate
support of Knowledge cannot be ascertained in actual. Therefore we cannot
justify the existence of two different Yoga processes in real life situation
with their distinct identity in particular.
Work must be done with an aspiration of
sacrifice and it should be done without ascribing any kinds of expectations in
return. Creation of human beings is objectivated towards attainment of all the
accomplishable tasks with a pure aspiration of sacrifice to the Nature God. [1]
All the desired necessities of life is duly
granted to the individual by the Divine Almighty. Sinners can enjoy all such
gifts of nature without offering it to the Divine Almighty as like those made
by wise persons. Every individual in Nature register themselves as a part of
the expanded realm of Food Web. One cannot keep aside from such kind of
inter-related energy cycle. Even one cannot violate the rules of Nature by
implying heavy demand for energy on such kinds of energy cycles. We should
practice all kinds of activities related production and harvesting only after
understanding the real facts related to works and their inherent causes. Such
duties of human beings in Nature are properly described in Vedas. That is why
one should align one’s life process on the basis of Vedic instructions. Only
sinners can violate instructions of Veda and put oneself, and ultimately the
entire community, in trouble. Person having knowledge of self –actualisation
has nothing to lose or nothing special to gain. [2] One should remain engaged in prescribed
duties without adhering oneself towards any affinity of losing or gaining
something in particular. Real happiness resides in making the performance wilfully
without compulsion or prejudices. If any individual fails to perform its duty which
is duly assigned by the Divine and if the Divine also fails to perform the role
during creation, then we cannot expect sustainability of any kind of stability
in the surrounding. A wise person act without remaining attached to the fruit
of action and the crippled minded fellow, on the other hand, will act with
adherence to implying a hold upon fruit of the results. Wise person can inspire
others for indulging in works as per the scope duly assigned by the Divine.
Activities duly performed by any individual
are accomplished on the basis of three different qualities of the elements of
the Nature. These three different qualities are the sole moderator of actions.
Without knowing the exact fact, one starts thinking it as a role played by the
doer individual. Here develops a state
of illusion due to which a person start considering oneself as a doer. Only
awakened person can identify the Divine (PURUSH) as an entity of creator
element remaining off the quality triplet parameters. The worker who makes oneself free from evil
forces and agony will become aligned properly towards refusing in the
standpoint of the Divine. From this point onwards the prosperity of such individual
on the path of spiritual ascent is properly ensured. All living beings including human beings
remain active in the surrounding on the basis of their exact nature duly
ascribed by the creator supreme power. It is therefore expected that all such
individuals remain active in the surrounding as per their specific nature for
ensuring the stability of the cycle of energy confluence in the respective
blocks of the cyclic systems.
Here lies the coordination of science and
spirituality with which the Sankhya Philosophy has already pointed out about
the involvement of mature element and the Divine in making the manifestation of
Nature element possible through activation of Supreme element namely Mahat
Element or Intellect. Our discussion regarding Sankhya Philosophy will be
advanced separately by incorporating a special chapter alongside the main
discussions.
One should establish adequate control upon all
the senses for ensuring success of the intellect during execution of the
specific assignments of duties. One may remain indulge in the duty duly
assigned even with adherence of limited skills and should not indulge in duties
of others even with any aspirations of doing that with adequate perfectness.
The lust along with passion gives birth to anger and gradually make the
intellect a birth place of different sinful acts and conducts. It is also true
that our knowledge remain surrounded by desires like the covering of womb upon
an embryo. Such kind of desire burns like a fire and is responsible for all
sorts of discontentment and agony. After knowing such a role of senses in
development of desires, one should imply adequate hold upon senses since the
beginning.
It is already known to us that all the senses
are controlled by the mind and mind in turn is controlled by intellect.
Intellect is the reflection of the soul, which is nothing but the first element
of the creation. Gita highlighted the role of the Divine in the process of
creation at different instances and also pointed out the exact feature of the
creator element. Even the Sun follows such principle and start radiating the
band of energy without expecting anything in return. Such radiation plays a
vital role in making creation of life in the Earth possible. While doing so, it
remained off the process of creation. It had made all other elements united
with an objective of establishing a coordinated function in between different
elements of the creation. Lord Krishna
also highlighted the science of birth and rebirth with a graceful involvement
of the Divine creator. The Divine manifests through any individual whenever
need arises. Similarly the birth of Lord Krishna is made for ensuring the
victory of wise over the brute for the sake of protecting religion. It is also
ensured through timely involvement of the Divine in the process of creation for
ensuring such definite tasks. The Divine reciprocate with individuals the way
they surrender to their master. The Divine is also identifiable as a non-doer
of any actions. The reason is that Divine never comes in any direct contact
with any of the Nature element during creation. It registers its presence
simply by coming close to different materials with an aspiration of switching
on the process of manifestation.
There
are different instances through which one can successfully perform duties in
society:
1.
By following any
sage or saints from olden times.
2.
Remaining active
in society after knowing the nature of the Divine.
The spark of knowledge alone cannot ensure
progress on the path of spiritual ascent. It is possible through participation
of the individual in definite duties naturally assigned to the individual by
the Nature. While redefining one’s role in the immediate surrounding one should
know about three different aspects of actions, such as recommended action,
wrong action and inaction. The individual remaining completely aligned in the
Divine are Brahman, their acts, conducts, efforts and propositions all remain
recognizable as Brahman. The sacrifice made to fire is also considered as
Brahman.
Different types of offerings at different
instances by different persons are also evident in society[3] :
1.
Some offer food
to the Divine Almighty with honesty and sincerity.
2.
Some other
persons offer money, wealth, land and other assets.
3.
Life energy is
also offered during many instances in the fire of the controlled mind.
4.
Severe
austerities are also offered to the supreme master by many.
5.
Some of the
followers and workers practice eight fold path of the Yoga as duly coined by
the sage Patanjali.
6.
People also offer
functions of all the senses.
7.
Some wise
performers curtail their food and offer the same to other living beings. Such
kind of fast will make the individual more inclined towards the holy path of
the attainment of renunciation.
8.
Somebody offer
sensible presence in the form of establishing regulations on the breathings.
(Pranayaam )
9.
Sacrifice
performed in the form of knowledge by a master is more result oriented because
of its ability of making an individual competent in terms of the character
building measures.
Of all types of sacrifices, the sacrifice of
knowledge is considered as superior one than compared to sacrifice in the form
of any material. One can gain knowledge easily by observing the fellow teacher
who has already experienced the Truth. The boat of the Divine knowledge can
accommodate any individual irrespective of any physical or social differences.
There is nothing pure than compared to the purity of the Divine. With such an
understanding we often move through the attainment of such purity of mind and
intellect. With the aspiration of the attainment of such Divine knowledge one
can attain the state of the everlasting peace of mind. Person who has already
sacrificed all the actions will readily attain the peaceful state of mind and
become happy by tracing out the exact nature of the Divine as an element of the
supreme creator.
[1] Use of the term God is made admissible by the propositions of
Saint Patanjali. On the other hand Sankhya Philosophy cannot admit the role of
any external creator like God in the process of the Manifestation of the entire
creation. It is the Divine (Purush) element which registers its presence and
ensures the process of creation possible.
a.
Sankhya Sutra by Sage Kapil ,
b.
Patanjal Yoga Pradeep by Sage
Patanjali.
[2] Bhagvadgita, Chapter 3, Verse 15,16 ,17-19.
[3] The Bhagvadgita Chapter 4, Verse 25 to 34.
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