Spontaneous Flowering – In Gita Verse 3.10 In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Viṣṇu, and blessed them by saying, “Be thou happy by this yajña [sacrifice] because its performance will bestow upon you everything desirable for living happily and achieving liberation.”
In the Bhagavad Gita, Verse 3.10, it is stated that at the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Viṣṇu. He blessed them by saying that by performing these sacrifices, they would attain everything desirable for living happily and achieving liberation. This verse underscores the significance of sacrifice (yajña) as a means to attain growth and fulfilment.
Prajapati Brahma, at the dawn of the kalpa, created people along with the concept of yajña, emphasising that growth should be achieved through these sacrificial acts. Krishna echoes this sentiment, explaining that even at the moment of creation, the creator extended the concept of yajña-like karma. Understanding this concept is crucial for comprehending the deeper philosophical underpinnings of the Gita.
God is often referred to as the creator, but creation can occur in two distinct ways. If God were to create with a sense of ego, it would no longer be a sacrifice. For God, creation is an egoless, spontaneous manifestation for God, a spontaneous flowering. There is no sense of “I create” because the notion of “I” only arises where there is a possibility of “You.” Since God is alone, there is no “You,” and thus no “I.” When we relinquish our sense of “I,” we become part of God.
The universe is not the result of any desire within God; rather, it is His nature. Just as a seed naturally grows into a sprout and then into a tree, the universe is a natural extension of God. Therefore, calling God the Creator can be misleading. It is more accurate to describe God as the process of creation or as creativity itself. Creation and the Creator are not separate; they are one and the same.
Krishna explains that on the first day of creation, the life, movement, and creation given by the creator were also a form of yajña. When an individual participates in this yajña-like act, they too become part of the creator. This concept is illustrated through the actions of historical figures like Meera and Kabir, who saw their actions as being directed by the divine. Meera danced, believing that it was God who made her dance. Kabir wove cloth, seeing it as an act for God.
Even Jesus, at the moment of his crucifixion, experienced a transformation from a sense of “I” to complete surrender to God’s will. Initially, Jesus questioned God’s actions, but he quickly realised his mistake and surrendered, saying, “Whatever you wish.” This moment marked his transition from Jesus, the son of Mary, to Christ, a part of God.
Krishna emphasises that the sense of “I” is the root of all trouble and chaos. God, being egoless, is invisible, while creation is visible. This invisibility of the creator underscores the absence of ego. Similarly, our actions should be such that the action is visible, but the doer is not.
The story of a Christian monk who was granted a boon by the gods further illustrates this point. The monk, who had no desires left, was granted the ability to heal and revive with his touch. However, he requested that he should not be aware of these miracles to avoid the resurgence of ego. The gods, pleased with his humility, granted his wish, highlighting the importance of selflessness and egoless action.
Krishna advises Arjuna to engage in actions as a form of sacrifice, without the interference of ego. By doing so, one becomes free from the bondage of karma. This aligns with the broader theme of the Bhagavad Gita, which advocates for action without attachment to the fruits of the action.
Living from one’s subjectivity, as exemplified by Buddha, Osho, Kabir, and Meera, involves acting from a place of inner consciousness rather than from accumulated knowledge or past experiences. This form of action is spontaneous and mature, free from the constraints of ego and objective conclusions.
Maturity, in this context, is the deep trust in one’s own consciousness. It is the ability to act from a place of inner awareness, putting aside past knowledge and conclusions. This form of action is not reactionary but responsive, rooted in the present moment.
Krishna’s message to Arjuna is to fight the war from his subjectivity, to act from a place of inner awareness and godliness. By doing so, Arjuna would not only fulfil his duty but also achieve a deeper connection with his divine nature, ultimately attaining liberation. This profound teaching encourages us to live with self-awareness, embracing our subjectivity, and performing our duties as a form of sacrifice, free from the constraints of ego.
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