येन॒ कर्माण्य॒ पसो॑ मनी॒षिणो॑ य॒ज्ञे कृ॒ण्वन्ति॑ वि ॒दथे॑षु॒ धीराः ।
यद॑पू॒र्वं य॒क्ष म॒न्तः प्र॒जानां॒ तन्मे॒ मनः॑ शि॒वस॑ङ्क॒ल्पम॑ स्तु ॥ Vājasanēyī Samhita, 34-2
Yena karmāṇy paṣo manīṣiṇo yajñe kṛṇvanti vi dhatheṣu dhīrāḥ.
Yadapūrvam yakṣa mantaḥ prajānām̐ tanme manaḥ śiva saṅkalpamastu.
Word Meaning
- येन — by whom; by the (Grace) of the All-Knowing and All-Powerful Lord;
- कर्माणि — those good deeds;
- अपसः — industrious, non-lazy;
- मनीषिणः — strong-willed, having a keen mind (shrewd);
- यज्ञे — in Yajña karma;
- कृण्वन्ति — practising;
- वि दथेषु — in unfavourable conditions;
- धीराः — Karmanishthas and those with determination;
- यत् — that Ishwara tattva,
- अ-पूर्वं — that has never existed before (unprecedented); eternally new; surprise;
- यक्षं— Yajña (worship) is doable;
- प्रजानां — to those living beings (creatures);
- अंतं — the nearest substance;
- मे — to self;
- मनः — omniscience;
- तत् — that Ishwara tattva;
- शिव-संकल्पं — with good intentions and auspiciousness;
- अस्तु — may God bestow (on mind).
Meaning (Translation)
That mind, by which the wise engage themselves in the Yajña and other karmas through the method laid down by Vedas, tradition, and lineage, may it ever dwell on auspicious thoughts. The first mantra described the nature and quality of the mind and the need to make the mind subtle, pure, and penetrative. The second mantra lays down the methods or procedures to achieve that goal.
Explanation
The concept of mind transcends mere brain function; it represents the intelligence inherent in all life forms. It signifies our profound connection to a force beyond human comprehension—a more significant power responsible for the wonder and beauty in the world.
This world is often called Tapo Bhumi (world of austerity), where old karmas (either papa or punya) are continuously burnt, and new ones are created. In this perpetual cycle, realizing the Self (Atman) seems elusive. As long as karmic actions persist, humanity remains bound to the cycle of birth and rebirth, perpetuating suffering.
This mantra urges individuals to actively participate in performing Yajñas, as demonstrated by the Rishis, to transcend the cycle of karma by purifying the seeds of habitual patterns (vasanas).
In the fourth chapter of the Bhagavad Gita, Sri Krishna elaborates on various sacrifices (Yajñas) that humans can undertake for spiritual and personal growth. These sacrifices encompass philosophical and spiritual dimensions, reflecting the Gita’s comprehensive nature as a guide to life’s fundamental values. Terms like Dravyayajna, Yogayajna, Tapoyajna, and Jnanayajna are introduced, highlighting different paths towards self-realization and evolution.
Sri Aurobindo suggests that Yajña, traditionally understood as an external ritualistic offering, holds deeper significance as an inner worship, leading to Self-realization. While outward worship may generate positive karma, true Self-realization can only be attained through inner worship, or antar-Yajña. The mind, inherently restless, seeks to merge with what it encounters, akin to a serpent drawn to sound.
By training the mind to focus on the sacred sound of “Om” and directing it towards higher ideals, individuals can transcend worldly desires and merge into the bliss of the divine. According to Vedic wisdom, this profound attention to sound serves as a principal path to realizing the highest Self. Thus, may our minds, post-Yajña, be immersed in auspicious thoughts, leading us towards deeper abidance in the Self and mastery in all aspects of life.