When we act according to what we are being taught in these verses, we will be acting in unison with our own divinity as Heavenly Shining Ones. What we want will be the same as what we need, and will automatically come to us.
BHAGAVAD GITA, CHAPTER 3, VERSE 11
REMINDER: My own orientation of surrender sadhana is strongly reflected in my commentary on these verses, but it is certainly not the only valid perspective. So if your orientation is other than this, you can draw your own conclusions accordingly, with my blessings.
The Golden Womb, 2 of 3 verses
“By sacrifice you will cause to be, the gods will cause to be, each will cause the other to be, attained of the highest happiness, welfare and bliss.
Sacrifice is therefore for the good of all, for what you offer the gods comes back to you. This mutually beneficial action is for your highest good—your highest welfare, happiness and bliss.
Spontaneous, harmless action given to God for which one has no attachment to getting the credit for doing, or to the results.
There is an interaction going on: your sacrifice pleases the gods who in turn give you what pleases you. Sacrifice illustrates the principle of cause and effect native to our human condition, but what, or who, are the gods?
‘Devas’ – Players, the ‘Heavenly Shining Ones’
What happened to ‘one God’? What are we to do with this polytheistic concept of gods, if we have been trained to understand that there is only one God?
My suggestion is to take a different point of view long enough to catch on that ‘one God’ and ‘many gods’ are not contradictory. By insisting on some resolution as to which is correct, one misses the message. Both are correct. Contemplate this until you can see how it could be so. Perhaps this will help:
The gods are specific deities, such as Prajapati, who is the one who made these statements (Golden Womb, verses 10-12) and why they are in quotes. The gods are mentioned in scriptures in various ways, either as specific deities, or symbolically, or both.
The gods are the senses. Because we have been led to this verse by way of teachings regarding sense organs, sense faculties, and sense objects, we can assume this interpretation to apply here.
The gods are ‘players’. This also applies here. The gods are players on the stage of life, and everyone is a star, a ‘heavenly shining one’. But how is it that the gods are both the senses and heavenly shining ones? Because the ‘players’ are…..
All of us. The gods make up everything that exists, including bodies and senses. Everything that exists consists of each and every one of us. Each of us is everywhere, so every action of every one of us affects all others, which is why I say that your greatest service to the world is your own progress, and that every step forward you take, pulls every one of us with you.
Because creation is rooted in sacrifice, sacrifice is natural to us as embodied ones. By acting accordingly, we are true to our true selves, and what we want will be the same as what we need, and will automatically come to us.
The Dharma of Doing
(Also see Great Expectations, “The Dharma of Doing”)
You may think that you do something for your own reasons, for your own sake, but whatever you do, whether you call the action yours or not, affects everyone else. If you call it yours, you bind yourself a little more, and hold us back a little as well. If you understand that every action is the result of a natural interaction of the gunas, the modes of nature, and is not of your doing, no matter how it feels or seems to your mind, you free yourself a little more, and move us forward as well.
We are all playing in the same sandbox. In what it is that we really are, we are all Heavenly Shining Ones. We are all one family.
Namaste (I bow to the Divine One that You really are),