इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविता: ।
तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव स: ॥ १२॥
By propitiating/worshipping these देवता-s by यज्ञ~ puja, prayer conversation etc., what is desired (इष्टान्भोगान्) will be given to you.
One can pray to any deity, whenever one likes. For instance, Lord Ganesha can be prayed to, for removal of obstacles. Or for योग or वेदान्त study, one can pray to Lord Shiva.
But really, one can pray to any deity, as this specific deity becomes भगवान् for one.
By praying to any देवता, one is invoking the whole i.e. all of भगवान् | E.g. touching the finger of the friend seated next to me in the cinema, invokes the attention of the entire friend.
So, the trust & devotion to the देवता that one prays to, will bless one, of course taking into account the पुन्य and पापा कर्मफल in one’s account.
So, even though praying fervently to a given deity, due to पापा कर्मफल in one’s account, one may not receive the desired result, because of one’s choices in the past.
तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते – if one enjoys what is giving by the देवता-s, but does not offer anything in return i.e. there is no acknowledgement,
then one is as good as a स्तेन (thief).
A thief takes what is not his/hers and behaves like it is his/hers.
So, living life without acknowledging the role of the देवता-s, with a presumptuous sense of entitlement, this is synonymous to me being a thief.
यज्ञशिष्टाशिन: सन्तो मुच्यन्ते सर्वकिल्बिषै: ।
भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ॥ १३॥
Because one sees the presence of ईश्वर in all of one’s activities,
then, even in the mundane action of eating-
e.g. those who eat and first offer what they are eating to भगवान्,
then they are released from किल्बिष: i.e. the suffering which comes from पापा | So, there is पुन्य because of one’s recognition of भगवान् |
Then, those who eat/experience without first making an offering/acknowledging भगवान्, they gain पापा |
So, one says grace before meals, or chants –
ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् ।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥ ~ ४.२४
Or the traditional brahmana-s, put aside a little food, pray/offer, and then eat.
So, these activities encourage one’s expanding awareness that everything is interconnected.
This is beyond thanking those whose effort would have gone into the prepared meal- the farmer, the grocer, the cook. This is acknowledgement of the deities who preside over the entire process, so I thank/acknowledge them, and am grateful for the meal.
This makes one aware of those contributors to one’s life, with the acknowledgement of the reciprocity of different forms/functions.
And then, if one only does for oneself i.e. one is selfish, with no concept of doing for the other, strangely, one may have feelings of hurt, thinking that why have I not received more. So, one should do introspection if this is the case.
अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भव: ।
यज्ञाद्भवति पर्जन्यो यज्ञ: कर्मसमुद्भव: ॥ १४॥
From अन्नम् – food/rice,
भूतानि भवन्ति – living beings are borne.
Food is born of पर्जन्या – rain.
And according to वेद, rain is the product of यज्ञ |
So, the collective पुन्य of all people living in a specific location, means that a certain area is blessed with an adequate amount of rain, so that there is a good harvest and the people are nourished.
And पुन्य is borne of कर्म |
Therefore, there is no escape from कर्म |
So, doing the right कर्म in line with धर्म brings पुन्य/happiness to oneself & others.
कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम् ।
तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ॥ १५॥
The understanding of कर्म giving पुन्य & पापा and joy & sorrow respectively, comes from वेद |
The understanding of the different types of कर्म to be done, comes from ब्रह्म i.e. the वेद |
And the वेद comes from the one who is अक्षरम् i.e. the one who has no decline ~ ब्रह्मन् | In मुण्डक उपनिषद्, this word अक्षरम् is used to mean ब्रह्मन् |
Therefore, the वेद is a sacred & a valid means of knowledge.
तस्मात् – Therefore,
सर्वगतं ब्रह्म – the वेद abides in,
नित्यं यज्ञे प्रतिष्ठितम् – the कर्म that one does.
There can be the immediate experienced effect of कर्म i.e. दृष्ट फलम् |
Then, the unseen पुन्य or पापा that one accumulates is अदृष्ट फलम् |
One may ask, how is भगवान् present in पापा?
The law of कर्म is presided over by भगवान् |
E.g. the creator of the video game is not responsible for the choices/actions of the player of the video game.
The creator pervades the creation, just as one’s dream.
So all is भगवान् | भगवान् has created the law of कर्म, so both पुन्य and पापा, order & disorder is भगवान् |
This is because भगवान् is above order & disorder; cause & effect.
So, performance of कर्म is like eating noodles- one may try to eat one strand of noodle, but everything else on the plate comes along with that one strand. Similarly, though only doing one action, all पुन्य and पापा, सुख दु:ख come along.
Therefore, one should be more deliberate and conscious of the kind of कर्म that one does.
So, Sanatana Dharma teaches of action-consequence; there is no escape from the result of कर्म |