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

Bhagavad-Gita Capítulo Tres Karma: La Ética, El Sacrificio parte 2

Bhagavad-Gita

Capítulo Tres

Karma: La Ética, El Sacrificio

Por Michael Dolan/ B.V. Mahāyogi

Traducido por Teresa Loret de Mola, Tapanandini DD

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En el Tercer Capítulo, Kṛṣṇa gira de la metafísica hacia la ética. Ha explicado ya la naturaleza del alma y de Dios. ¿Qué haremos al respecto? Ahora hemos contemplado la naturaleza del alma, ¿cómo actuaremos ahora?

La idea de Arjuna de lo correcto e incorrecto hasta ahora está teñida por las consideraciones sociales, no por un verdadero sentido de conciencia de Dios. De hecho, la conciencia de sociedad y la conciencia de Dios siempre están en conflicto. Arjuna ha promovido la idea de que las consideraciones éticas, incluyendo la familia y la patria,  deben superar al deber social. Este deber, como un guerrero, está subordinado a un bien mayor de la sociedad. Por ello no ha de pelear. Es un hecho que pelear es pecaminoso e inmoral. La inacción sería mejor, puesto que la acción será un mal karma.

Kṛṣṇa no argumenta en contra de las convenciones sociales y los deberes religiosos ordinarios. Pero quiere llevar la conversación hacia un nivel más elevado. Quiere que Arjuna entienda las bases de la conducta apropiada. Los rituales religiosos están bien, pero han de estar basados en la sabiduría. La sabiduría significa un entendimiento apropiado de la realidad.

La realidad es eterna. Lo que no es eterno no puede ser considerado como algo real. El alma y el alma Suprema son reales. La actividad, o karma, ha de reflejar este entendimiento.

Religión significa “ajuste apropiado”. Nuestra ética ha de estar alineada con la ontología. Si el alma es eterna y Dios es eterno, nuestra relación con Dios ha de ser la del sacrificio.

El sacrificio es la base de la religión. Nuestro trabajo o karma ha de estar centrado alrededor del sacrificio.

El sacrificio es la idea esencial de religión. En ocasiones la idea de sacrificio es definida como un acto de sacrificio animal o una persona o la entrega de una posesión como ofrenda a Dios o a lo divino o a una figura sobrenatural. En un sentido más general, sacrificio significa un acto de renuncia a algo valioso por el bien de algo más considerado más importante o valioso. Kṛṣṇa enseña que el trabajo ha de realizarse como un sacrificio a Dios o el karma lo atará a uno a este mundo material. Quien actúa a partir del egoísmo renacerá como una reacción del karma.

Kṛṣṇa apela a Arjuna, explicando que el karma ha de hacerse en sacrificio a lo divino: quien hace así, se desapega y se libera de la reacción kármica.

“El sacrificio es primordial,” dice Kṛṣṇa, “En el principio de la creación, el Señor de todos los dioses y hombres enseñó el sacrificio como parte de la vida. El sacrificio completa la vida humana. Aún los sacrificios simples complacen a los dioses y también te satisfarán a ti. Los Vedas enseñan que debemos realizar sacrificios a los dioses. Ellos a cambio nos darán la lluvia y cosechas saludables.”

“Cuando los dioses están contentos, nos dan la lluvia. Todos los cuerpos vivientes subsisten de los granos, los cuales son producidos por la lluvia. Puesto que la lluvia nace del sacrificio, que fluye como deber, seguir el deber es una forma de sacrificio. La comida viene de la tierra y no está libre de karma. Quienes preparan comida para el propio disfrute, sólo comen pecado. La comida ofrecida en sacrificio a Dios, por el otro lado, libera a Sus devotos del pecado. Quien no realiza sacrificio, pero disfruta los dones de los dioses sin pagarles no es mejor que un ladrón.”

Los Vedas enseñan el deber y el sacrificio. Los Vedas son otorgados por Dios. Entonces, Dios siempre se halla en los actos de sacrificio. El sacrificio es la base de la religión. Entiende esto, Arjuna y cumple con tu deber en sacrificio a Dios sin el pensamiento egoísta de las consecuencias. Pues quien evita el sacrificio lleva una vida de pecado. Quien vive en el deleite de los sentidos nada más, vive en vano.

“Regocíjate en el espíritu. Quien es un ser realizado y alegre en el espíritu trasciende los deberes mundanos y entra hacia el espíritu de sacrificio total. Un alma auto-realizada así sirve a un propósito más elevado. Cuando uno se rinde ante Dios, halla un significado más elevado al realizar su karma y dharma. No está encadenado al trabajo, sólo para cumplir con su deber, ni tiene ninguna razón para evitar el trabajo. Rendido en sacrificio, halla la perfección de la auto-realización en la acción. Ni depende en otros ni se apega a los resultados del karma. Quien actúa de esta forma alcanza al Supremo. Su karma está en armonía perfecta”.

“Podrás pensar que hablo de forma abstracta. Tú eres un rey y haz de actuar como tal. Pero incluso reyes como Janaka y otros han alcanzado la plataforma de la perfección que he descrito a través del ajuste apropiado en la realización de su karma y dharma. Tú tal vez has alcanzado la plataforma del no-apego cuando consideras que el deber ya no te pertenece. En ese caso, por el bien del aprendizaje de la gente en general, tienes que actuar, aceptar tu karma y llevar a cabo tus deberes sin apego por los resultados.

“Arjuna, eres un gran hombre. Recuerda que cualquier acción que un gran hombre realiza, es seguida por los hombres comunes. De hecho, todo el mundo seguirá los estándares establecidos por su ejemplo”. [i]

[i] यज्ञार्थात् कर्मणोन्यत्र लोकोयं कर्मबन्धनः

तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ३.९

सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः

अनेन प्रसविष्यध्वम् एष वोस्त्व् इष्टकामधुक् ३.१०

देवान् भावयतानेन ते देवा भावयन्तु वः

परस्परं भावयन्तः श्रेयः परम् अवाप्स्यथ

३.११

इष्टान् भोगान् हि वो देवा दास्यन्ते यज्ञभाविताः

तैर् दत्तान् अप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः

३.१२

यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः

भुञ्जते ते त्व् अघं पापा ये पचन्त्य् आत्मकारणात्

३.१३

अन्नाद् भवन्ति भूतानि पर्जन्याद् अन्नसंभवः

यज्ञाद् भवति पर्जन्यो यज्ञः कर्मसमुद्भवः

३.१४

कर्म ब्रह्मोद्भवं विद्धि

ब्रह्माक्षरसमुद्भवम्

तस्मात् सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम्

३.१५

एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः

अघायुर् इन्द्रियारामो मोघं पार्थ स जीवति ३.१६

यस् त्व् आत्मरतिर् एव स्याद् आत्मतृप्तश् च मानवः

आत्मन्य् एव च संतुष्टस् तस्य कार्यं न विद्यते

३.१७

नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन

न चास्य सर्वभूतेषु कश्चिद् अर्थव्यपाश्रयः ३.१८

तस्माद् असक्तः सततं कार्यं कर्म समाचर

असक्तो ह्य् आचरन् कर्म परम् आप्नोति पूरुषः ३.१९

कर्मणैव हि संसिद्धिम् आस्थिता जनकादयः

लोकसंग्रहम् एवापि संपश्यन् कर्तुम् अर्हसि ३.२०

यद्यद् आचरति श्रेष्ठस् तत्तद् एवेतरो जनः

स यत् प्रमाणं कुरुते लोकस् तद् अनुवर्तते ३.२१

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

yajñārthāt karmaṇonyatra lokoyaṃ karmabandhanaḥ

tadarthaṃ karma kaunteya muktasaṅgaḥ samācara 3.9

sahayajñāḥ prajāḥ sṛṣṭvā purovāca prajāpatiḥ

anena prasaviṣyadhvam eṣa vostv iṣṭakāmadhuk 3.10

devān bhāvayatānena te devā bhāvayantu vaḥ

parasparaṃ bhāvayantaḥ śreyaḥ param avāpsyatha

3.11

iṣṭān bhogān hi vo devā dāsyante yajñabhāvitāḥ

tair dattān apradāyaibhyo yo bhuṅkte stena eva saḥ

3.12

yajñaśiṣṭāśinaḥ santo mucyante sarvakilbiṣaiḥ

bhuñjate te tv aghaṃ pāpā ye pacanty ātmakāraṇāt

3.13

annād bhavanti bhūtāni parjanyād annasaṃbhavaḥ

yajñād bhavati parjanyo yajñaḥ karmasamudbhavaḥ

3.14

karma brahmodbhavaṃ viddhi

brahmākṣarasamudbhavam

tasmāt sarvagataṃ brahma nityaṃ yajñe pratiṣṭhitam

3.15

evaṃ pravartitaṃ cakraṃ nānuvartayatīha yaḥ

aghāyur indriyārāmo moghaṃ pārtha sa jīvati 3.16

yas tv ātmaratir eva syād ātmatṛptaś ca mānavaḥ

ātmany eva ca saṃtuṣṭas tasya kāryaṃ na vidyate

3.17

naiva tasya kṛtenārtho nākṛteneha kaścana

na cāsya sarvabhūteṣu kaścid arthavyapāśrayaḥ 3.18

tasmād asaktaḥ satataṃ kāryaṃ karma samācara

asakto hy ācaran karma param āpnoti pūruṣaḥ 3.19

karmaṇaiva hi saṃsiddhim āsthitā janakādayaḥ

lokasaṃgraham evāpi saṃpaśyan kartum arhasi 3.20

yadyad ācarati śreṣṭhas tattad evetaro janaḥ

sa yat pramāṇaṃ kurute lokas tad anuvartate 3.21

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