Karma, Ethics, Sacrifice

Bhagavad-Gita Third Chapter

The Meaning of Sacrifice

by Michael Dolan/B.V. Mahayogi

Since Arjuna has made reference to the Vedas in his arguments for inaction, Kṛṣṇa wants to examine the foundation of the Vedas. The word for sacrifice in Sanskrit is यज्ञ, yajña. (pronounced yag-ya). The word means "devotion, worship, offering" and usually refers to ritual offerings before the sacred fire accompanied by mantras as prescribed by the Vedas or ancient holy books of India, especially the Yajur-Veda. While the proper completion of rituals was the focus of certain schools of karma-yoga, Kṛṣṇa is aiming to get at the heart of the practice. All sacrifice is ultimately meant to please a higher power.

Since time immemorial, humans have come to the conclusion that we are not alone. It is a natural assumption. Everywhere in the creation we find different levels of existence, intelligence, and organization. While humanists will argue that the human species is at the apex of existence, others are not so sanguine. Philosophers and theologians from the ancients to the moderns have felt that there must be higher levels of gradation in spiritual existence.

Sacrifice means accepting that a higher power exists. Some recognition of a higher power ennobles human existence, gives life meaning, and helps us to cope. Sacrifice begins with charity. An egocentric existence is here condemned. Living as if I am the only one in the universe is selfish. Sacrifice ennobles our life.

Life is a gift. Earth, air, fire and water are gifts. The food we eat is produced by the rain. We live by accepting gifts from a higher power. It is fitting to offer something back to the earth, the rain, the fire and the gods that produce such gifts.

The Hindu traditions accept the intervention of higher powers at many different levels of existence, and different personalities embody these powers. These higher beings are known as the gods. Vedic sacrifice was established to propitiate them. But Kṛṣṇa is offering a superior argument. Above the provincial deities such as Shiva, Brahma, Ganesh, and others, there is one supreme personality. This is Vishnu or Kṛṣṇa. In fact the word यज्ञ or “sacrifice” is another name for Vishnu or Kṛṣṇa. As we have pointed out, the Bhagavad-Gita is a discussion between the avatar Kṛṣṇa and the warrior Arjuna. Speaking as the Personality of Godhead, Kṛṣṇa explains that even God Himself accepts some action.
He says, “Arjuna, there is no work prescribed for Me within the three worlds. As God Himself, I have no particular “duty.” God is by Himself. He is in want of nothing. Everything is for Him.

Kṛṣṇa says, "Since I have no needs, I don’t need to work. Still, I engage in action. For, if I did not, Arjuna, then everyone would follow my example, saying, 'He did no work.'


Speaking as the Personality of Godhead, Kṛṣṇa continues: "If I avoid work, then people would be ruined, following the path of inaction. Inaction is not the proper path for one who seeks perfection. It leads not to peace but to destruction."

"Inaction leads to mischief. The ignorant work with the results in mind. Their attachment is their downfall. The wise act without attachment, not only for their own sake, but for the sake of leading people on the right path.

"If we advocate nonattachment, naturally people misunderstand. They think we are promoting inaction. But this is not my teaching. I am trying to explain to you how to act in sacrifice. Nonattachment is not laziness and inaction. Do not misunderstand.

"Sometimes it is a waste of time to explain this to the ignorant, like casting pearls before swine. It is not for the wise to disturb the minds of the ignorant fools who are attached to the results of their karma. The common mass of people should not be encouraged to stop working. They must be taught to do work in the spirit of devotion and sacrifice, as I am teaching you now.

"This is not so easy. This is because the soul is illusioned. Under the influence of the three passions of material nature the soul thinks “I am the creator.” This is all false ego.

"O mighty-armed Arjuna, the wise who know the truth, are not addicted to sensual pleasure; they know well the difference between sacrifice, devotion and working for results.

"But such is the way of the world: confused by materialistic passions, the bewildered souls are absorbed in material activities and become attached. In the end, the wise should not unsettle them, even though their selfish and unenlightened acts are inferior to sacrifice.

"Now that you understand all this, O Arjuna, surrendering all your works unto Me, with mind intent on Me. Meditate on the divine and act. Have faith in Me. Give up this laziness. Free from desire for gain and egoism, fight in sacrifice. One who follows this teaching does his work according to this understanding, with no envy and hate, becomes forever free from the bondage of material existence."


न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किंचन
नानवाप्तम् अवाप्तव्यं वर्त एव च कर्मणि ३.२२
यदि ह्य् अहं न वर्तेयं जातु कर्मण्य् अतन्द्रितः
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ३.२३
उत्सीदेयुर् इमे लोका न कुर्यां कर्म चेद् अहम्
संकरस्य च कर्ता स्याम् उपहन्याम् इमाः प्रजाः ३.२४
सक्ताः कर्मण्य् अविद्वांसो यथा कुर्वन्ति भारत
कुर्याद् विद्वांस् तथासक्तश् चिकीर्षुर् लोकसंग्रहम् ३.२५
न बुद्धिभेदं जनयेद् अज्ञानां कर्मसंगिनाम्
जोषयेत् सर्वकर्माणि विद्वान् युक्तः समाचरन् ३.२६
प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः
अहंकारविमूढात्मा कर्ताहम् इति मन्यते ३.२७
तत्त्ववित् तु महाबाहो गुणकर्मविभागयोः
गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ३.२८
प्रकृतेर् गुणसंमूढाः सज्जन्ते गुणकर्मसु
तान् अकृत्स्नविदो मन्दान् कृत्स्नविन् न विचालयेत् ३.२९
मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा
निराशीर् निर्ममो भूत्वा युध्यस्व विगतज्वरः ३.३०
ये मे मतम् इदं नित्यम् अनुतिष्ठन्ति मानवाः
श्रद्धावन्तोनसूयन्तो मुच्यन्ते तेपि कर्मभिः ३.३१


na me pārthāsti kartavyaṃ triṣu lokeṣu kiṃcana

nānavāptam avāptavyaṃ varta eva ca karmaṇi 3.22

yadi hy ahaṃ na varteyaṃ jātu karmaṇy atandritaḥ

mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ 3.23

utsīdeyur ime lokā na kuryāṃ karma ced aham

saṃkarasya ca kartā syām upahanyām imāḥ prajāḥ 3.24

saktāḥ karmaṇy avidvāṃso yathā kurvanti bhārata

kuryād vidvāṃs tathāsaktaś cikīrṣur lokasaṃgraham 3.25

na buddhibhedaṃ janayed ajñānāṃ karmasaṃginām

joṣayet sarvakarmāṇi vidvān yuktaḥ samācaran 3.26

prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ

ahaṃkāravimūḍhātmā kartāham iti manyate 3.27

tattvavit tu mahābāho guṇakarmavibhāgayoḥ

guṇā guṇeṣu vartanta iti matvā na sajjate 3.28

prakṛter guṇasaṃmūḍhāḥ sajjante guṇakarmasu

tān akṛtsnavido mandān kṛtsnavin na vicālayet 3.29

mayi sarvāṇi karmāṇi saṃnyasyādhyātmacetasā

nirāśīr nirmamo bhūtvā yudhyasva vigatajvaraḥ 3.30

ye me matam idaṃ nityam anutiṣṭhanti mānavāḥ

śraddhāvantonasūyanto mucyante tepi karmabhiḥ 3.31