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920
GĪTĀ-RAHASYA OR KARMA-YOGA
अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसंभवः।
यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः॥१४॥ not feed the 'aryamā', that is, the friend, but eats alone, should be looked upon as a sinner". Similarly, there are to be found such stanzas in the Manu-Smrti, as: "aghain sa kevalar bhunkte yaḥ pacatyātmakūraņāt 1 yajñaśi stāśanam hy etat satām annam vidhīyate" 11 (3.118), that is, "He who cooks (food) only for himself, eats only sin; what remains over after the performance of the Yajña is called amst and what remains over after everybody else has eaten (bhukta-seşa) is called vidhas" (Manu. 3. 285); and that food alone is the proper food for respectable people (see, Gi. 4. 31 ). The Blessed Lord now gives a more detailed explanation of how the Yajña is necessary for the maintenance of the world, or how the world depends on the performance of Yajñas, instead of the Yajña and other ritual being merely for the purpose of burning rice and sesamum into the fire, or merely for the purpose of obtaining heaven-] (14) Living beings come into existence from food; food results from rain ; rain results from the Yajña ; and the Yajna results from Karma (that is, ritual-Trans.).
[Even the Manu-Smrti describes the origin of man, and of the food necessary for his sustenance, in the same way. The stanza in the Manu-Smrti is:"the oblation made into the Fire in a Yajña reaches the Sun, and then rain results from the Sun, that is, ultimately from the Yajña; food results from the rain, and life, from food" (Manu. 3. 76); and the same stanza appears in the Mahābhārata (Ma. Bhā. Sān. 262. 11). In the Taittiriya Upanisad (2.1), this evolution is taken even further back, and the order of evolution is given as : "from the Paramātman was first born ether; and afterwards, air, fire, water, and earth came into existence, one after the other; and from the earth spring the vegetables, and from the vegetables, man". Therefore, the Blessed Lord, consistently with that order of creation, takes the evolution of created beings, which, in the last stanza has been brought as far as Karma, still further back to
