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[ 117 ) KARMA AS A SACRIFICS OR YAÑA --.".
A cursory view of the Bhagavad Gitā would suffice to convince one that Śrīkņşpa was a staunch supporter of Karma or life of action but he pointed out that the action by itself has no moral significance. It is plainly stated that the Karma or action which is intended for the Divine is the true Karma. It is called a sacrifice or Yajña. Any other Karma which has not this aim in view is a source of bondage. The conception of Yajña has to be clearly made out so that the Gītā theory of Karma may become intelligible. It is stated in the Gīta that the creator ( Prajapati ) created Jīvas ( Prajā ) in the beginning of creation together with Yajñas ( sacrifice ). In other words the origin of Jiva is co-evil with the origin of Yajña. The mandate from the creator to the entire creation was that the created world should try to develop itself, on the basis of the evolution of Yajña. In other words the development of humanity is said to depend on a true cultivation of what is described as Yajña. It is held that it is through Yajña that man can have his desired object. The creation consists of two orders of being-Man and Devas. The relation between the two is that one supplements the other. The word Deva stands here for cosmic and super-cosmic forces of life which are as real as the human creation under its control. The relation between the two is that one cannot do without the other, so that even the existence of one is dependent on the existence of the other. It is a state of mutual support in which one is essentially needed for the existence of, the other as the other is. Of these two one cannot thrive exclusively unless it is supported by the strength of the other. This reciprocity in creation is a fundamental fact and it is on this that the philosophy of sacrifice is ultimately based. The Devas have to be supported by men through their activities and as result of this support received, the Devas make their own contribution to the happiness of men. Men depend on Devas as much as Devas depend upon men. This central fact has to be recognised and the philosophy of sacrifice represents as it were the recognition of this basic fact. The fact is that the
