The doing of the yajna is not actually the doing of the religion. It is a material emulation reflecting / representing the initial state – the state of ignorance of the jiva. [The priests (purohita), for instance, represent the neural entities in the microcosmic model.] This state is to be transcended (through spiritual instruction) and the true religion begins only then. It is for this reason the sastras say that karma, by itself, cannot save without receiving the aid of devotion; bhakti on the other hand saves without requiring assistance from any quarter. Madhavadeva echoes this view in the Nama Ghosa.
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