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More About Yajna

I wrote about yajna last week, but feel like writing more about it. It will perhaps be worth while further to consider a principle which has been created along with mankind. Yajna is duty to be performed, or service to be rendered, all the twenty-four hours of the day, and hence a maxim like परोपकाराय सतां विभूतयःA is inappropriate, if उपकार has any taste of favour about it. To serve without desire is to favour not others, but ourselves, even as in discharging a debt we serve only ourselves, lighten our burden and fulfil our duty. Again, not only the good, but all of us are bound to place our resources at the disposal of humanity. And if such is the law, as evidently it is, indulgence ceases to hold a place in life and gives way to renunciation. The duty of renunciation differentiates mankind from the beast.

Some object, that life thus understood becomes dull and devoid of art, and leaves no room for the householder. But renunciation here does not mean abandoning the world and retiring into the forest. The spirit of renunciation should rule all the activities of life. A householder does not cease to be one, if he regards life as a duty rather than as an indulgence. A merchant, who operates in the sacrificial spirit, will have crores passing through his hands, but he will, if he follows the law, use his abilities for service. He will therefore not cheat or speculate, will lead a simple life, will not injure a living soul and will lose millions rather than harm anybody. Let no one run away with the idea that this type of merchant exists only in my imagination. Fortunately for the world, it does exist in the West as well as in the East. It is true, such merchants may be counted on one's fingers' ends, but the type ceases to be imaginary, as soon as even one living specimen can be found to answer to it. All of us know of a philanthropic tailor in Wadhwan. I know of one such barber. Every one of us knows such a weaver. And if we go deeply into the matter, we shall come across men in every walk of life, who lead dedicated lives. No doubt these sacrificers obtain their livelihood by their work. But livelihood is not their objective, but only a by-product of their vocation. Motilal was a tailor at first, and continued as tailor afterwards. But his spirit was changed, and his work was transmuted into worship. He began to think about the welfare of others, and his life became artistic in the real sense of the term. A life of sacrifice is the pinnacle of art, and is full of true joy. Yajna is not yajna if one feels it to be burdensome or annoying. Self-indulgence leads to destruction, and renunciation to immorality. Joy has no independent existence. It depends upon our attitude to life. One man will enjoy theatrical scenery, another the ever new scenes which unfold themselves in the sky. Joy, therefore, is a matter of individual and national education. We shall delight in things which we have been taught to delight in as children. And illustrations can be easily cited of different national tastes.

Again, many sacrificers imagine that they are free to receive from the people everything they need, and many things they do not need, because they are rendering disinterested service. Directly this idea sways a man, he ceases to be a servant, and becomes a tyrant over the people.

One who would serve will not waste a thought upon his own comforts, which he leaves to be attended to or neglected by his Master on high. He will not therefore encumber himself with everything that comes his way; he will take only what he strictly needs and leave the rest. He will be calm, free from anger and unruffled in mind even if he finds himself inconvenienced. His service, like virtue, is its own reward, and he will rest content with it.

Again, one dare not be negligent in service or be behind-hand with it. He, who thinks that he must be diligent only in his personal business, and unpaid public business may be done in any way and at any time he chooses, has still to learn the very rudiments of the science of sacrifice. Voluntary service of others demands the best of which one is capable, and must take precedence over service of self. In fact, the pure devotee consecrates himself to the service of humanity without any reservation whatever.