Gita key verses course 9 – What is sacrifice? Is it a ritual? Are rituals needed? – Gita 3.9

So, I’m sharing the screen now, and we’ll start. This is our 7th session, actually the 9th session. We are on verse 3.9, which we’ll be discussing. We’ll be introducing the concept of sacrifice, specifically the sacrifice in the form of yajna. To trace back, basically, what we are doing in this course is that we are focusing on the flow of the Gita and selecting verses that help us to understand the Gita’s concepts while also taking our understanding further of the overall concepts that we need for growing in our spiritual life.

So till now, in the second chapter, we discussed various concepts of applying the principle of the knowledge that I am a soul to various walks of our life. Now we will move to specific practices that can infuse us with spiritual consciousness. This class has three parts: what is sacrifice, is it a ritual, and are rituals necessary? Each session is designed as an answer to one or more questions, and here we are focusing specifically on the forms of activities that can directly spiritualize our consciousness. We are discussing based on 3.9 in the Bhagavad Gita:
Yajna Arthaat Karmano Anyatra, Lokoyam Karma Bandhanaha, Radhartham Karma Konte, Mukta Sangha Samachara.

So, Yajna Arthaat Karmano Anyatra. Krishna tells Arjuna to perform your Karma in the form of a Yajna, to work as sacrifice. Anyatra, if you don’t do it this way, Lokoyam Karma Bandhanaha, in this world, you will experience the bondage of work, Karma Bandhanaha. But if you work in that way, for that purpose, Artha can mean meaning, and Artha can also mean purpose. But if you work for that purpose, what is that purpose? Yajna Arthaat. In the first line, also, the word Artha was there. So, for the purpose of Yajna, again, for that purpose, Artha. If you work in that way, Tad Arthaam Karma Konte, Mukta Sangha Samachara. Mukta Sangha Samachara means that you will stay free, you will stay liberated, and you will be free from bondage. Always Samachara, in this way, you can act. And Sangha is association, which is very contaminating, worldly association. Mukta means you will stay free from it.

So Krishna is also introducing another concept of bondage and liberation. This is a major theme in the Gita, which we will come to in due course. But essentially, Krishna is recommending work as sacrifice. So let’s look at what sacrifice is first. The principle of sacrifice is universal. It essentially means to give up some immediate pleasure for some higher purpose. In fact, the English word sacrifice comes from the same root from which we have the word sacred. So sacred and sacrifice share the same root. And there is a word form which unifies those two words. It’s called sacralize. Sacralize means to make sacred. And sacraments is a word often used in the Christian tradition to refer to religious rituals. So in that sense, the word sacrifice means to make sacred. The activities that make something sacred are called sacrifices.

So the principle underlying sacrifice is that there is something which we can use, which we can enjoy for ourselves, but we give it up for something higher. Now in today’s world, we may use the word sacrifice in a general sense. For example, in a cricket match, if one batsman is a lower-order batsman and another is a top-order batsman, and one of them has to get run out because they’re out of the crease, the lower-order batsman may just come out of the crease so that the other batsman doesn’t get out. At such times, it would be said that the lower-order batsman sacrificed their own wicket. Sacrifice means that it’s not necessary to give something up, but we give it up voluntarily so that a higher purpose or a higher cause is served.

Now, yajna specifically is a form of sacrifice wherein we give up something, specifically in the form of sacrificial fire. The sacrificial fire is where offerings are made. In the Rig Veda, it is said that Devanam Paramo Vishnu Avamo Agni Tadanta Sarva Devata, meaning that among all the various celestial beings, Vishnu is the highest, while Agni (fire) is the lowest, and in between are the other gods. This concept of gods we will discuss later, but in this context, what does it mean? Agni is the lowest here, not in terms of position, but in terms of accessibility. Vishnu, considered the supreme being, is transcendental and not normally accessible to people. But Agni, or fire, is considered the most accessible because it becomes the medium through which various things are offered to the higher beings. So what could be enjoyed for our pleasure is offered to the divine through the medium of fire. Thus, fire sacrifice becomes a ritual, but the principle is to give up something. It could be that we might offer some ghee (clarified butter), which is considered a delicacy and is expensive and nutritious. We offer it, and similarly, other grains could be offered, or some cloth may be offered.

The idea is that what we could enjoy, we give it up for the purpose of sacrifice. When Krishna uses the term Yajna in the Bhagavad Gita, he doesn’t use it specifically for fire sacrifices. That is just one connotation. Often, words have certain standard meanings, but they also have more general meanings. For many people, the word Yajna immediately invokes the idea of a fire sacrifice, especially for those familiar with broader Indian or bhakti culture. Krishna does use it in the context of fire sacrifices, but he also uses it in a more generic sense. Therefore, Yajna, as Krishna uses it, refers both to sacrifice in general and to the specific form of fire sacrifice.

Now, I’ve talked about sacrifice, and now I’m moving toward the topic of rituals. Is fire sacrifice specifically a ritual? When we want to perform a sacrifice, there are specific ways in which sacrifices can be done, and these specific forms are called rituals. In this image, we see a sacred fire emanating within an altar, made in a particular arrangement of brick and stone. There is a sacrificial ladle, and various other objects may be offered. This is the idea of sacrifice. The specific forms in which a sacrifice might be done can be considered rituals.

Now, I’ll move on to the second aspect of the talk: what is a ritual? The word “ritual” often has a negative connotation nowadays. When we use the word ritual, we might say, “Don’t be so ritualistic.” However, the fact is that rituals exist in every walk of life and animate every part of it. For example, when two people meet, they might shake hands as a ritual of greeting. In some traditions, people may bow from the waist, fold their hands, or rub their noses. These are all ways of greeting, and they are rituals. Sometimes, these things become so common that we don’t think of them as unusual. For instance, the handshake has become so widespread in mainstream culture that we don’t think much about it; we just do it. But why do we shake hands? Some people might punch their hands together instead. Why specifically shake hands? That is one way of greeting.

Essentially, rituals are structured ways in which we express our intentions. They provide a structure for expressing emotions and organizing our actions. For example, without the ritual of shaking hands, how would we greet someone? If we wanted to greet someone with affection, cordiality, or whatever emotion, how would we express it? We need some structure for expressing our emotions and organizing our actions. Without universally recognized cultural forms, such as rituals, there would be no way for us to express things in a way others can understand. If a person doesn’t know what a handshake means and someone extends their hand, they might wonder what to do with it. When both people understand what a particular ritual signifies, it becomes easily accessible, a structured pattern of action by which emotions can be conveyed.

Some rituals serve specific purposes. In secular life, for example, some rituals might be based on superstition or blind faith. Consider birthday celebrations, where people blow out candles. Why specifically blow out a candle? It’s just done, and nobody questions why. If we trace this practice back, it originates from medieval Scandinavian countries where it was believed that an evil spirit could haunt a person at birth. The belief was that for every year of the person’s life, an evil spirit would haunt them. It was believed that blowing out a candle would drive away these spirits. In today’s world, most people no longer believe in evil spirits, and the idea that blowing out a candle would drive them away might seem ridiculous. Yet, even without knowing the original meaning, people still engage in this practice. Today, blowing out candles during a birthday celebration is seen as a festive occasion, with people cheering and singing.

Certain emotions get associated with certain actions, even if there is no intrinsic or rational basis for them. For example, in a cricket match, when a batsman hits a shot that goes over the boundary, it’s considered a sixer. Here we see the umpire raising his arms to signal the six. Now, why raise the arms? Why not just convey the six with one’s fingers, or convey a four in the same manner? This has become a convention, and it is what is followed. When the umpire raises their arms to indicate a sixer, it has become associated with the idea of a big hit, and people cheer wildly. This is an example of a ritual.

I am using the word “ritual” in a broad sense to convey that certain external actions are used for symbolic purposes. These symbolic purposes can either relate to events in the outer world or to emotions in our inner world that we want to express. In this case, raising the hands conveys an event that happened in the outer world. The idea is that there is an association between certain physical gestures and something that is not intrinsically connected to those actions. That is the concept of a ritual. Just as rituals exist in all walks of life, they also exist in our religious lives.

Religious rituals serve many purposes, and broadly, I’ve identified five purposes here. Religious rituals make us more receptive to experiencing the divine. I will talk later about the difference between religion and spirituality. For now, suffice it to say that religion connects us with God and turns us back toward Him. Religious rituals are actions that help us turn toward God. How do rituals make us more receptive? They are often based on a deep understanding of how the human mind and body interact. For example, if I am sitting in a chair, leaning back with my feet on the table and saying, “I am feeling very humble,” people would likely laugh. That is ridiculous because the posture conveys bossiness, not humility. Certain physical gestures convey specific emotions. Sitting in a bossy posture invokes bossiness, while sitting slightly bent forward indicates attentiveness.

When we go in front of a sacred image, such as in a temple, and fold our hands or bow down, these physical gestures activate the emotions of humility, supplication, and prayerfulness. In this way, physical actions trigger internal emotions, making us more receptive to experiencing the divine. When we engage in rituals, they help express devotion when it is present. If someone has a prayerful heart and they fold their hands, recite verses, and prostrate themselves before the Lord, they are expressing their devotion.

Rituals also express our desire for devotion, even when devotion is not yet present. Sometimes, engaging in external actions helps us develop the internal emotions. Even if we are not feeling prayerful or humble, folding our hands and praying or reciting verses can kindle devotion within us. At times, rituals can become merely formalities. If there is no devotion or desire for devotion, the ritual may become a mechanical or perfunctory action. Often, the term “ritualistic” is used negatively, implying that something is being done without genuine emotion. However, when the right spirit is present while performing a ritual, it becomes spiritual. Spirit plus ritual equals spiritual.

Rituals, however, can also be used to mislead or misappropriate. For example, handshaking is meant to convey cordiality and a welcoming attitude, but someone might shake hands while thinking of betraying the person behind their back. This could take the form of character assassination, rumor-mongering, or even physical harm. In the same way, rituals can be used for personal gain or to enhance prestige and power in a religious culture. Take, for example, one of the prominent Krishna temples in Juhu, near Bollywood, where some stars visit. Some may have genuine devotion, while others may just visit for a photo opportunity. India is still a deeply religious country, and on sacred days like Janmashtami, a celebrity might visit a temple to create an image of themselves as both successful and religious. In this case, their motive is not to seek the Lord but to be seen by others. If the divine is completely neglected in such cases, or if rituals are used solely for worldly image-making, they do not serve their true purpose. They conceal the wrong intentions behind the rituals.

Some people may appear humble in front of their seniors but act harshly in front of their juniors. In such cases, their humility does not stem from developed humanity or spirituality, as it should. A truly evolved human being, someone who is spiritually advanced, would be humble regardless of their social position. However, if someone acts humble in front of their superiors and harsh or judgmental toward their juniors, their humility may not be a true expression of spirituality. Instead, it might be a strategic tool to gain power within a structure, enabling them to dominate those below them. By appearing humble in front of superiors, they gain power and use it to control others.

Religious rituals often get a bad reputation when they are used not just as formalities but also cynically to impress or manipulate others. The abuse of a practice does not mean that the practice itself is bad; it only means that the abuse is harmful. Rituals are universal and essential for organizing our daily lives.

Now, let’s return to the concept of sacrificial rituals. The word yajna (often translated as a fire sacrifice) might seem difficult to understand, especially from a purely rational perspective. We take objects and put them into the fire, where they are burned to ashes. It may seem like a waste. However, there is a principle of exchange at play, and fire represents the cosmos — the universe that provides us with the necessities of life. While we work hard to obtain food, it is nature itself, or the divine, that ultimately provides it. Our efforts are secondary; nature’s provision is primary.

In this way, sacrificial rituals acknowledge and express gratitude toward the universe and the divine, who oversee its functioning. Through the ritual, we recognize that we receive what we need from the universe, and the sacrifice symbolizes our gratitude. It’s like how parents might teach children to thank others when they receive a gift. When a child receives a gift, they are taught to express gratitude. Similarly, sacrificial rituals express our gratitude to the higher forces that provide for us. Fire is the medium through which our offerings are conveyed to the divine. We don’t need to get too caught up in the specifics of the ritual; the medium of exchange can vary across cultures.

For example, if someone from a tribal background, unfamiliar with modern technology, were to visit a bank and see someone exchange a large sum of money for just a card, they might think it’s a scam. However, the card represents an entire system of economic exchange that assigns value to it. The specifics of this medium need to be understood through proper education. Similarly, fire sacrifices are a way of conveying our offerings to the divine.

The Bhagavad Gita extends the concept of yajna beyond fire sacrifices and suggests that all work in life should be approached as a sacrifice. Krishna says that yajna arises from karma (action). Thus, all work can be transformed into a sacrificial act when it is done with the intention of pleasing the divine, rather than for personal gain or immediate pleasure. Instead of working to fulfill personal desires, work should be performed for a higher purpose.

When we perform our duties, the ultimate goal is not the result but the service to the divine. Karma, destiny, and time (daiva and kala) combine to produce the outcome. By working as a sacrifice, we shift the focus from the results to the service. The fruits of our work, if they come, should also be offered as a sacrifice. This can be done by giving charity or using the results for sacred purposes. The key is that both the work itself and its outcomes should be approached as offerings, with a mood of sacrifice.

Thus, work can be performed in a spirit of service, and the results of that work can be offered back to the divine, completing the cycle of sacrifice. Both the action and its fruits are part of the ritual of sacrifice.

Here, we offer the fruits of the divine with detachment and devotion. Detachment means recognizing that this is not mine; it was actually meant for the Lord. This attitude becomes a way to express our devotion to the Lord. This principle is central to Karma Yoga, a topic we will explore in more detail in later classes. But in simple terms, Karma Yoga is the practice where Lord Krishna takes the karma (actions) and gives us the yoga (connection). This means that our work can bring us closer to the Lord, establishing a connection with Him. Our karma thus leads to yoga.

In this context, I mentioned earlier the connection between Karma, Daiva, Kaala, and Fala (result). If we don’t obsess over the result, and instead focus on performing our karma in a mood of service (seva) and sacrifice (yajna), the work elevates our consciousness. This helps us connect with the divine and increases our devotion. The Lord becomes pleased when we perform work in the spirit of sacrifice, and such actions do not bind us karmically. Instead, they elevate and liberate us.

To summarize briefly, when Krishna takes the karma, it means that He takes away the reactions of our actions. The concept of karma is complex, and I’ll discuss it in more detail later. But here, karma can refer to two things: it can mean the actions we perform, or it can refer to the reactions we experience from our actions. When we say “I am suffering from my karma,” we are referring to the reactions we are facing due to past actions. When Krishna takes the karma, He takes away the negative reactions, freeing us from being bound by them.

Bondage can be understood at both a psychological and cosmological level. Psychologically, every action creates an impression in our consciousness, which then compels us to repeat the action. For example, if someone who has never drunk alcohol tries it once, they may initially do it just for a celebratory occasion. But that experience creates an impression, and soon they may feel compelled to do it again and again. This is how attachment forms and leads to bondage. Similarly, when we work purely for material results—such as a salary—the emotional attachment to the result leads to entanglement.

But if we approach work with the attitude that our life is dedicated to the service of the Lord, and the results of our work will be used for His service, the obsession with results fades. The work itself becomes a form of devotion, and the emotional entanglement with the results is reduced. By offering everything to the divine, the impressions formed are not as deep, and we avoid getting bound. This is the essence of what Krishna teaches in the Bhagavad Gita: if we work in the spirit of sacrifice, we will not become bound but liberated. The attachment to the divine opens the door to liberation.

To summarize, I discussed the concept of sacrifice, focusing on whether it is a ritual and if rituals are necessary. Sacrifice, as explained in the Bhagavad Gita (3.9), is essential because it involves giving up something immediate for something long-term. In various aspects of life, including daily life and sports, we must often make sacrifices to achieve something substantial. Sacrifice also has a spiritual context, as it comes from the idea of making something sacred.

I also talked about specific forms of sacrifice, such as rituals. For example, fire sacrifice is a ritual that involves offering to the divine. Rituals exist in all areas of life. Simple actions like shaking hands, blowing out candles, or celebrating a six in cricket are rituals that help convey emotions and organize actions. In religious contexts, rituals serve several purposes: they make our consciousness receptive to the divine, express our devotion to the divine when present, and help express our desire for devotion when the divine is not visibly present. However, when a ritual is performed without the intention to connect with the divine, it becomes an empty shell—a mere formality.

When rituals are done without regard for the divine, merely as a tool for gaining prestige and power within a religious culture, they lose their spiritual essence. In such cases, rituals become a means for worldly gain rather than a true connection to the divine. The specific forms of rituals can vary widely, but their underlying purpose is to acknowledge the universe’s gifts and to express our gratitude to the divine.

One example I discussed earlier is the fire sacrifice, where the offerings we make to the fire—representing the divine—are returned to the universe. Fire serves as a medium, a divine manifestation that helps convey our offerings. This system of exchange between us and the divine can be understood like modern economic transactions. For example, if someone is unfamiliar with sophisticated systems, they might view the exchange of money for a credit card as a deceptive or losing transaction. But the card holds value through the broader system. Similarly, fire sacrifices are a form of offering where the divine receives our gratitude through an exchange, even if it is not immediately apparent to everyone.

Sacrifice, however, is not limited to specific rituals like fire sacrifices. It is meant to unify and guide all aspects of our life. Work, too, can become a form of sacrifice when done with the right attitude. If we work in a mood of devotion and offer the fruits of our work to the divine, then our work becomes an offering, a sacrifice. In the practice of Karma Yoga, when we perform work with devotion and without attachment to the result, Krishna takes our karma (actions) and gives us yoga (connection to the divine). This connection elevates us spiritually.

If we become obsessed with the results of our actions, the impressions created by those actions tie us to them, compelling us to repeat the cycle. This is how we become bound to our actions. However, if our intention is to serve the Lord, the impressions formed by our actions will connect us to Him, not to worldly outcomes. Instead of becoming bound, we become elevated and liberated.

Thank you. Hare Krishna.

A few questions have been raised:

1. How can someone working in a company work to please the Lord? Why can’t we work this way?

The presence of God is not confined to temples. God’s jurisdiction extends over the entire world. If we recognize that our talents are gifts from the Lord, we can use them in any field for His service. The Bhagavad Gita demonstrates how even actions like fighting a war can be performed in a spirit of service to the Lord.

Consider a family where the breadwinner works far from home. Even though the breadwinner is physically distant, they may carry a picture of their family and work diligently with the intention of providing for them. Similarly, although we may not see the Lord physically close to us, His presence is everywhere. Everything in the world ultimately belongs to Him, and devotion means offering our best to Him.

If we work as the best professionals in our field, that work itself becomes an offering to the Lord. For example, students can offer their spiritual wisdom to others by excelling in their studies. If they study diligently, they not only improve themselves but also set an example for others, leading them towards spiritual receptivity. Arjuna became the greatest archer by dedicating his skill to Krishna, and similarly, we should strive to do our work as well as we can.

2. How can we maintain spiritual life in a competitive world?

In an ultra-competitive world, the temptation is to become so consumed by the pursuit of success that we neglect our spiritual life. However, just as the breadwinner needs to periodically reconnect with their family to maintain their emotional connection, we need regular spiritual nourishment. This can include spending time with spiritually-minded people, attending spiritual gatherings, and engaging in practices that nourish our spiritual growth.

Initially, when we begin, our external work might dominate our consciousness. However, by balancing our worldly responsibilities with regular spiritual practices, we can gradually maintain a deeper connection with the divine while still performing our duties in the world.

When I first began speaking, I was very conscious of how I was speaking, whether people were listening attentively, and where I was. I was aware of the room and the setting. Over time, however, as I continued speaking, the externals—such as the setting—became less dominant in my consciousness. While I still remain aware of these factors, what became more important was the content of what I was speaking. Gradually, the externals faded into the background, and my internal intention for speaking—being to serve Krishna—came into focus.

Initially, when doing something new, it might take time to assimilate that we are doing it for Krishna. But over time, as Krishna becomes the driving force in our lives, the externals—like where we are or who we are interacting with—matter less. What becomes more significant is our intention. So, there are three key things to remember:

1. God is present everywhere, and whatever abilities we have are gifts from Him, meant to be used in His service.
2. If we connect with the Lord internally in our hearts, this connection remains, no matter what actions we are doing.
3. As we continue to do something, the externals gradually fade to the background, and our purpose for doing it—the service to Krishna—becomes the foreground of our consciousness.

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On Rituals:

Some rituals are done simply to satisfy our beliefs, but should we continue performing them? For example, rituals like offering shraddha to our ancestors are common. It is important to focus on understanding the principle behind the ritual rather than just performing it. The specifics of rituals may vary based on time, place, and circumstances, but the core principle remains the same.

For example, when we are citizens of a particular country, we may need to stand at attention for the national anthem or salute the flag. If we move to another country, the specifics change, but the principle of respecting the country remains constant. Similarly, in rituals, the principle should always be our focus.

When performing rituals, it’s essential to engage both reason and emotion. We should analyze and understand the ritual intellectually, ensuring that we have a grounding in what we are doing. Emotionally, we should also engage with the ritual—surrounding ourselves with the appropriate atmosphere and people who help us connect to that emotion. By doing this, we can feel the deeper connection and purpose of the ritual.

A Question on Motivation in Practice:

Mira asks: Even if we do not have the mood of service and just perform rituals, like chanting 16 rounds or offering Abhishek, how do we maintain motivation when we don’t feel the divine presence or get the taste?

This is a common challenge in spiritual practice. There are days when our practices feel mechanical, and we don’t feel the divine presence strongly. But just because we don’t feel connected every day doesn’t mean we should stop the ritual. The key is to regularly reinforce our conviction and emotional connection to the practice.

Over time, we must observe what strengthens our devotion and conviction. Some days, we may feel spiritually uplifted, while other days may feel dry. By regularly exposing ourselves to practices or sources that nourish our spirit—such as reading literature, associating with like-minded people, or hearing classes—we can sustain our spiritual momentum.

It’s important to recognize that this is a long journey, and there will be times without direct spiritual experiences. Yet, continuing the ritual, regardless of how we feel, is crucial. Some rituals may naturally connect with us more than others. For instance, some may love singing, others may prefer philosophy or hearing teachings. It’s essential to find what helps us feel connected and use it to support our practice.

But that same person might have to sit and chant mantras. They might find it difficult. Then we need to balance ourselves. There are some rituals that may require strength for us to do. And there may be some rituals that are so joyful for us that we gain strength by doing those things. Then we need to make sure that we do enough of the things that give us strength, so that we have enough strength to do the things that require strength from us. That’s how we can continue.

How does work create bondage? Is it the fruit of the work or the intent with which we perform the work? In both ways, it’s not digital logic—one or zero. It’s analog. The idea is that bondage essentially means our consciousness is bound. It’s not physical groups that bind us when you talk about bondage in the world. The soul and the body are different. But what binds the soul to the body is the soul’s desire to enjoy the worldly objects that can be enjoyed through the body. This is 13:22 in the Bhagavad Gita. The soul becomes bound because of the desire to enjoy. So basically, the essence of bondage is the soul’s desire to enjoy the objects of the world through the body.

So when we are doing the work, what is it that causes bondage? For most people, it is not that they just love the work. For most people, work is something that they do so that they can get the results. And the results may be prestige, maybe money, and then they can enjoy the money. So then it is what we are desiring to enjoy that causes bondage. So if somebody loves a work very much, then that itself can also cause bondage. So it could be the intent of the work. It could be the content of the work. It could be the result, the consequence of the work. Any of these can cause bondage. So if somebody very strongly craves for something, then even if they don’t get it, still they might be bound to it. Just like in India, some students just get infatuated with wanting to get an IIT seat, a seat in one of the premier colleges in India, the Indian Institute of Technology. And they may try one year, they may try a second year, they may try a third year, they may try three, four, five years. And even if they don’t get it, they finally move on to some other college. But they are constantly regretting, lamenting, “Why didn’t I get that?” Then they are still emotionally caught in that. So the intent itself can entangle sometimes, even if they are no longer studying for IIT, they are no longer in IIT, but still they are entangled. Sometimes the work itself, we become so obsessed with the work that we forget why we are doing the work. Then the work can bind.

In the 10th canto of the Srimad Bhagavatam, there is a story of the Yajna Brahmanas, those who were performing Brahminical fire sacrifices. And they got so caught in the nitty-gritties of the sacrifice. And they just got such joy in just doing that. “This should be done like this, this should be done like this, don’t do it like this.” There is a certain joy in just making things precisely and feeling, “Oh, just see how expert I am in this.” But then Krishna himself came, and they forgot about Krishna. They neglected Krishna because they just got so caught in the activity that they forgot the purpose of the activity. Sometimes the work itself can entangle. Sometimes, of course, the results of the work, that is the money that we want, the prestige that we want, that can entangle. So we have to see specifically what is it that is consuming our consciousness. And the sense of attachment is the consumption of the consciousness.

Then there are two more questions. So, OK, so what is one supposed to do to make the work into sacrifice? Just to say one does one’s work well, one succeeds professionally. But eventually, what after that? OK, two things here. First point is that whenever we work, it’s important for us to recognize that it’s a matter of consciousness. So if one keeps working, but one is also spending the adequate amount of time practicing bhakti and growing toward Krishna and growing in our devotion, then more and more the object of the work will become the focus of our consciousness. And then that’s how the work will become more and more a form of worship. So it’s not that we have to physically do any rituals that will signify the attitude of worship. It’s more about the emotion, the consciousness with which we are doing it. So Arjuna, as I said, the example of our topmost archer, he was doing his archery. And along with that, he was doing his devotional activity, but he was doing it in the mode of service to Krishna.

So as we grow spiritually, broadly three things will happen. One is while doing a particular activity, we won’t get so caught up in that activity itself. In the successes and failures, ups and downs, we’ll stay more stable because we are doing it not just to avoid failure or to gain success. We are doing it to please the Lord. So we’ll become more stable while doing that activity. Secondly, as we advance spiritually, we will want also to connect more and more with Krishna. So the times when we can do that, the times when we can read spiritual literature, go in the association of devotees, go to sacred places, those are the things we really look forward to because if we are eager, if we are getting attached to Krishna, then we pursue Krishna when he’s not directly manifested. But we also relish Krishna’s presence wherever and whenever he’s directly manifested, and we long for that. That’s the second thing.

The third thing is that when we keep practicing bhakti devotion, when we are working in the mode of worship, then we try to find more and more avenues by which we can spiritualize whatever we are doing. That means in an appropriate way, we may try to share our spirituality with others in an appropriate way. We use the fruits of our spirituality for offering to others. If we have acquired a particular position through our profession, then we may use the position to attract people toward Krishna. So if a person is very successful and then they say that it’s my bhakti that makes me tick, then people will really… So as great people do, ordinary people want to do the same thing. So that way, we can attract other people to Krishna also.

So all this will happen more as we connect with Krishna. Now, there is one elaborate question, one question which requires an elaborate answer about why Krishna refers to himself as a third person. I will answer this elaborately later, but suffice it to say that at this point, Krishna has not yet in the Gita revealed himself as God. It is when he reveals himself as the divine that he will say, “I am the object of the divine.”

I had answered this question elaborately in a previous class. You may, we will make the so that I won’t repeat that answer for those who are present. But essentially, Krishna is not revealing himself as the divine right now. He is just revealing himself, specifying himself as the teacher of spiritual knowledge. As the Gita progresses further, within the thought flow of the Gita, Krishna will reveal his position and then he will talk directly about himself in the first person.

So based on the kind of message that he is giving and the frame of reference, the context within which he is giving it, sometimes he refers to the divine in the first person and sometimes in the third person. Thank you very much. Hare Krishna.