Gita key verses course 48 – Can I be spiritual and still be ambitious? Can my work be my worship?

Today, we will discuss an important concept from the Bhagavad Gita: Work as Worship—or as it is commonly expressed in Hindi, Karmahi Puja Hai. However, the Gita does not teach that “work is worship” in the literal sense but rather emphasizes work in the mood of worship. Let’s explore this idea in three parts, with a focus on Chapter 18, Verse 46, of the Bhagavad Gita.

In this verse, Krishna says:
“By whom this entire material existence is pervaded, and from whom it has emanated—worship that Supreme Lord through your work. By such worship, a human being can attain perfection.”

The key phrase in Sanskrit here is svakarmana tam abhyarcha, which translates to “By your work, worship Him.” This is often oversimplified as “work is worship,” but the Gita’s teaching goes deeper: worship Him through your work.

Let us now examine this concept in three parts:

1. The Appeal and Validity of “Work is Worship”

The phrase “work is worship” resonates universally because societies, both ancient and modern, often assign value—or lack thereof—to different types of work. In hierarchical societies, certain professions are revered as sacred, while others are considered menial or profane. For example, temple priests might be seen as performing “sacred” work, while scavengers might be viewed as engaging in “lowly” tasks.

Even in today’s largely secular world, this discrimination persists in different forms. For instance, someone working in a politically incorrect field might face social disapproval, or rural professionals might be looked down upon by those from urban, elite backgrounds. Human society has a tendency toward prejudice, leading to the undervaluation of some work and the workers performing it.

However, the Gita’s perspective helps challenge this bias. While all work has value, it also acknowledges that not all work holds the same degree of importance or requires the same level of competence. For instance, the role of an army commander differs in value and complexity from that of a foot soldier. Both are important, but their responsibilities and contributions are distinct.

2. The Problems with Equating Work with Worship

Equating “work” with “worship” can be problematic because not all work is inherently virtuous or aligned with higher principles. Work driven by selfish motives, exploitation, or unethical practices cannot be equated with worship. The Gita emphasizes that what entangles us is not work itself but the mindset and motivation behind it.

The term karma (action) in the Gita refers to work performed with the right intention, aligned with dharma (righteousness), and directed toward the service of the Divine. Thus, it is not the act itself but the consciousness with which the act is performed that elevates work to the level of worship.

3. Transforming Work into Worship

To transform work into worship, the Gita advises cultivating the right attitude. Work should be performed selflessly, with dedication, and as an offering to the Divine. This approach elevates even mundane tasks into acts of spiritual significance.

For example, in a functional hierarchy like a kitchen preparing a feast, the head chef oversees the entire operation, while others may cut vegetables or perform smaller tasks. While there is a natural hierarchy, no role should be seen as inferior. Each contribution is integral to the success of the whole.

The Gita teaches us to see all work as interconnected and essential, while simultaneously recognizing that disparity in roles does not justify discrimination. By performing our svadharma (our prescribed duties) with devotion and detachment, we can attain liberation.

The concept of work as worship urges us to transcend societal biases and perform our duties with humility and reverence. By aligning our work with divine purpose, we not only fulfill our worldly responsibilities but also progress spiritually. The Gita’s wisdom reminds us that the value of work lies not in its external form but in the spirit with which it is done.

The Transition from Functional to Moral Hierarchy

Sometimes, a functional hierarchy—the idea that certain types of work are more important than others for the sake of functioning—gets misinterpreted as a moral hierarchy. In a functional hierarchy, a leader or manager might hold more responsibility, but this doesn’t mean they are morally or spiritually superior to someone performing less prominent tasks. However, when functional hierarchies are automatically equated with moral hierarchies, it creates an unhealthy distortion.

Disparity leads to discrimination when people are judged solely by their work, and those performing what is deemed “lesser” work are derided. A functional hierarchy is essential for efficiency, but it does not—and should not—imply a moral hierarchy. For example, a worker might possess stronger moral character—being more honest or upright—than their manager. Conversely, the reverse could also be true. The point is, morality cannot be assumed based on one’s role in the functional hierarchy.

Discrimination Across Cultures and the Distortion of Work Hierarchies

In India, the caste system is often criticized for its role in perpetuating discrimination. One tragic example is the treatment of untouchables—those relegated to jobs considered “impure,” such as sanitation work. The term “untouchable” literally meant that physical contact with these individuals was seen as polluting.

This practice, however, is a distortion of Vedic principles. Foundational texts like the Bhagavad Gita and the Bhagavatam do not mention untouchability. Instead, the concept of hierarchy in work stems from functional necessities. For example, those engaged in sanitation work might need to take extra precautions for cleanliness to avoid the spread of germs. This functional precaution was misinterpreted over time as moral condemnation, leading to demeaning and discriminatory practices.

This issue is not unique to India. In medieval Europe and even in the 17th-19th centuries in the UK and America, rigid social hierarchies devalued common laborers while glorifying the aristocracy. In the Arab world, similar biases were evident, with birthright often determining perceived superiority. These examples reflect a universal human flaw: the tendency to let disparity devolve into discrimination.

The Need for Dignity of Labor

To counteract these distortions, there must be a recognition of the dignity of labor. All work has value, though not all work holds equal importance in every context. A hierarchical view of work, based on its contribution to society, is natural. However, the intrinsic value of individuals is independent of the work they perform.

The Bhagavad Gita underscores this point by teaching that every living being is a part of God. This intrinsic spiritual connection provides a foundation for respecting all individuals, regardless of their profession. The idea of work as worship aligns with this truth: it highlights that both work and workers are valuable and deserve respect.

The Ethical and Philosophical Dimensions of “Work as Worship”

The phrase “work is worship” holds great value as an ethical principle for social reform. It promotes respect for all professions and reduces discrimination in society. However, as a philosophical principle for spiritual elevation, it requires deeper scrutiny. Is all work intrinsically worship?

Consider examples of harmful or unethical professions:

• A robber who spends their day planning thefts.
• A professional assassin or mercenary who kills for money.
• A beggar who views begging as a full-time job.

Clearly, not all work can be considered worship. Harmful work deserves condemnation and legal punishment, not glorification. This raises the question: who decides what work is “good,” and on what basis?

Work and the Intent Behind It

The phrase “work is worship” can be misleading if taken to mean that any work, regardless of its nature or intent, is sacred. Instead, the Gita emphasizes the consciousness and intention behind the work. Work becomes worship when performed with dedication, responsibility, and a sense of service.

For instance, years ago, I was invited to speak at a factory on the topic of “work is worship.” The organizer’s intent was pragmatic: to inspire the workers to be more diligent and responsible. However, this utilitarian approach misinterpreted the Gita’s teachings. The Gita cannot be reduced to slogans for immediate practical gains.

If hard work alone were worship, then a donkey—known for its tireless labor—would be the ultimate worshipper. Yet, donkeys are often used as symbols of pointless or directionless effort. Hard work must be purposeful and intelligent to hold value, both in ordinary life and in spiritual practice.

The Gita’s Vision of Work

The Bhagavad Gita offers a nuanced vision of work. It teaches us to act not out of compulsion or selfish gain but with a sense of purpose, dedication, and detachment. Reducing the Gita’s wisdom to simplistic slogans undermines its depth and transformational potential.

While the concept of “work as worship” can inspire diligence, it must be understood in light of the Gita’s broader teachings. Work itself is not intrinsically worship; it becomes worship when aligned with higher principles and performed with the right intention.

The phrase “work is worship” holds ethical value, promoting respect and dignity for all professions. However, as a philosophical principle, it requires qualification. Not all work is worship; it is the attitude and intention behind the work that elevate it to an act of worship. By understanding and applying the Gita’s teachings, we can transform our work into a meaningful and spiritual offering, transcending both functional and moral hierarchies.

Why Do We Need Worship?

The idea of “work is worship” often creates the misconception that work can entirely replace worship, rendering worship unnecessary. This leads to the question: Does work itself elevate our consciousness? If the purpose of life is spiritual growth and the spiritualization of our consciousness, does work inherently help achieve that, or does it entangle us further in material concerns?

In practice, when we work, we often become passionate, calculative, and at times manipulative. Without a spiritual grounding or a spiritualized consciousness, work tends to entangle us more than it liberates us. While some individuals may maintain a good consciousness while working, this does not imply that work itself produces such consciousness.

The core issue with equating work with worship is that it often results in dismissing the need for worship altogether. Statements like “Why pray or worship when you can simply do your work?” undermine the deeper aspects of life that extend beyond work. While work is essential, it is not the sole purpose of life, and ignoring this fact leads to a limited and materialistic outlook.

The Gita’s Perspective: Work as Worship

The Bhagavad Gita introduces a more nuanced understanding: the concept of work as worship rather than “work is worship.” These ideas are fundamentally different.

1. Work is Worship: This suggests an intrinsic equivalence between work and worship, implying that all work is worship, with no need for any distinct spiritual practice. This perspective is flawed because it assumes that every action—regardless of its morality or intent—is an act of worship.
2. Work as Worship: This recognizes that work can become a form of worship when performed in the same prayerful and spiritual consciousness that characterizes worship. In this framework, work becomes a subset of the broader circle of worship. Worship encompasses activities like prayer, meditation, and deity worship—acts distinct from earning a living or performing professional duties.

The Gita explains this with the verse “Swakarmana tam abhyarchya siddhim vindati manava” (Bhagavad Gita 18.46), meaning “By worshiping the Lord through one’s work, a person attains perfection.” This does not imply that all work automatically leads to spiritual growth but emphasizes that work must be performed in a specific consciousness to become a means of worship.

Misinterpretations of the Gita

Sometimes, people oversimplify the Gita’s teachings to suit their convenience. For example, some mistakenly claim that the Gita says, “Whatever you do will lead to perfection.” This misinterpretation arises from the verse “Mam vartmanuvartante manushyah partha sarvashah” (Bhagavad Gita 4.11), which states that all people are on Krishna’s path. While this is true in the ultimate sense, it does not mean that every path or action leads directly to God. Actions performed without spiritual intent may take many lifetimes to result in spiritual progress.

The Gita offers specific prescriptions and proscriptions—guidelines on what actions elevate or degrade our consciousness. Krishna does not tell Arjuna that all violence is worship; instead, He teaches Arjuna the consciousness in which violence, when performed as duty, can become worship.

Moving from “Work is Worship” to “Work as Worship”

To integrate work into the realm of worship, one must approach it with spiritual intent. For instance:

• Work done with detachment: Performing one’s duties without selfish attachment to results helps align work with spiritual principles.
• Work offered as service to God: Seeing work as a means of serving a higher purpose transforms it into an act of worship.

This requires understanding the broader Vedic framework of Purusharthas—the four goals of human life:

1. Dharma: Righteousness or ethics, ensuring individual and societal well-being.
2. Artha: Resources and wealth, necessary for survival and thriving.
3. Kama: Legitimate desires, fulfilled in harmony with Dharma.
4. Moksha: Liberation, the ultimate spiritual goal.

Dharma forms the ethical foundation of all other pursuits. Without it, material pursuits (Artha and Kama) can lead to chaos and exploitation, hindering individual growth and societal harmony.

“Work as worship” aligns with the Gita’s teachings, emphasizing the need for a spiritually grounded consciousness in all activities. By integrating work into a broader framework of spiritual growth, we not only perform our duties responsibly but also transform work into a means of elevating our consciousness.

The Role of Artha and the Path to Moksha

How does Artha (resources) come about? It requires human effort. Grains don’t grow automatically in fields—agriculture demands labor. While some fruits may grow naturally, cultivating crops involves effort. Yet, human effort alone is insufficient; divine grace is also necessary. We may till the soil and sow seeds, but without rain, our efforts will not bear fruit.

This principle applies universally: resources are essential, and they must be generated. Often, Artha is equated with money. While this is a valid association, it is not a complete one. Money today is the primary means by which we access other resources, but Artha more broadly refers to all forms of resources necessary for survival and growth.

In this context, Dharma is said to precede Artha. This means that while everyone seeks resources, we should pursue them ethically, not unethically.

Kama as Ambition and Desire

The third Purushartha is Kama. While Kama is often narrowly understood as lust, in the context of the Purusharthas, it has a broader and more positive meaning. Kama signifies ambition—the drive to achieve, to create, and to do something meaningful.

One fundamental drive shared by all living beings is the instinct for procreation. In humans, this drive extends beyond biology. Human offspring require far more care and nurturing than most other species. This parental nurturing, rooted in Kama, is one expression of ambition and love.

However, Kama is not limited to procreation or physical desires; it includes the broader human drive for achievement and fulfillment. As Abraham Maslow’s hierarchy of needs explains, beyond basic survival, humans seek recognition, accomplishment, and meaning. Kama refers to this ambition, the desire to strive for something greater than oneself.

Yet, just as Artha can be pursued unethically, so can Kama. Hence, both must be guided and regulated by Dharma.

Moksha as Liberation and Fulfillment

The final Purushartha is Moksha, which refers to liberation. Moksha signifies freedom from the constant craving for external achievements and recognition. It is about finding inner contentment and ultimate meaning.

Over time, thoughtful individuals naturally begin to reflect on their lives. In their youth, their primary focus may be on achievement—on “making it big.” However, as they grow older, they often start seeking something deeper and more enduring: a sense of legacy and fulfillment.

While Kama is associated with external accomplishments, Moksha is about inner peace and spiritual fulfillment. It represents a shift from the pursuit of what is externally valued to what is internally enriching.

The Interplay of the Four Purusharthas

Dharma, Artha, Kama, and Moksha are not isolated goals; they work together to create a balanced life. Artha, for example, has two distinct meanings in Sanskrit: it can mean wealth, but it also means meaning. Thus, the pursuit of Artha should ideally result in wealth that is meaningful—not just wealth for its own sake.

To lack money is undoubtedly a problem, but having only money—and nothing else meaningful—can be a far greater issue. True contentment comes not just from making money but from using it to create a purposeful and fulfilling life.

An analogy can help illustrate this balance. Consider an airport:

• Dharma is the flat, stable ground that forms the foundation. Without it, nothing else can function.
• Artha and Kama are the superstructures—like the control towers and runways—that make operations possible.
• Moksha is the airplane taking off, soaring into the open skies of liberation.

When grounded in Dharma, Artha and Kama serve as a launchpad for Moksha. But without Dharma, Artha and Kama can become insatiable. The endless craving for wealth (Artha) turns into lobha (greed), and unregulated desires (Kama) can lead to bondage.

Thus, a life balanced by Dharma ensures that our pursuit of resources (Artha) and ambitions (Kama) not only supports our material existence but also prepares us for spiritual growth, culminating in Moksha.

Artha and Human Effort
Artha, the pursuit of resources, arises from human effort. Grains don’t grow automatically in fields; agriculture requires effort. While fruits may grow on their own, cultivation demands labor. However, human effort alone is insufficient. Divine grace plays a critical role. We may till the soil and sow the seeds, but without rain, our efforts yield no result. This principle—that resources must be generated and depend on both human effort and divine grace—applies universally.

Artha is often equated with money, and while this is valid, it is not comprehensive. Artha broadly refers to resources, with money being the primary medium to access other resources in today’s society. Everyone needs resources to survive and thrive, but they must be sought ethically. Dharma precedes Artha, ensuring that resources are pursued righteously, not unethically.

Kama: Beyond Lust
The third Purushartha, Kama, is often narrowly interpreted as lust. Within the framework of Purusharthas, however, Kama has no negative connotation. It represents desire, ambition, and the drive to achieve or accomplish something meaningful. At its biological level, Kama includes the drive for procreation, essential for species propagation. In human society, this extends to nurturing progeny, which requires care and connection far greater than in most species.

Yet, Kama is not limited to procreation. It encompasses all forms of ambition—the desire for achievement, fulfillment, and creativity. While Artha focuses on resources for survival, Kama drives us to pursue aspirations beyond mere necessities. When grounded in Dharma, Kama becomes a force for personal and societal upliftment. Without Dharma, it risks devolving into insatiable desire.

Moksha: Liberation and Fulfillment
The final Purushartha, Moksha, signifies liberation—freedom from material cravings and a focus on ultimate meaning and inner contentment. While youthful ambition often dominates the early stages of life, reflective individuals eventually seek lasting contribution and fulfillment. Moksha is the culmination of this search, transcending the external achievements associated with Kama.

Integration of Purusharthas
Dharma, Artha, Kama, and Moksha are interconnected. Dharma provides the ethical foundation. Artha and Kama build the material and aspirational superstructure, while Moksha represents the ultimate goal. Without Dharma, Artha leads to greed (Lobha), and Kama becomes insatiable desire. Grounded in Dharma, however, both can lead to personal growth and spiritual elevation.

Karma and Purusharthas
Karma, or action, encompasses all four Purusharthas. Duties related to worship reflect Dharma. Work done to earn a living generates Artha. Family responsibilities fulfill Kama, and spiritual practices guide us toward Moksha. These dimensions of karma align with the progression of human life, integrating work and worship.

Varna and Liberation
Traditional views of Varna suggest a hierarchical progression across lifetimes, where diligent performance of one’s duties in one Varna leads to rebirth in a higher Varna, ultimately culminating in Moksha. For example, a Shudra performing their Dharma, Artha, and Kama diligently may be reborn as a Vaishya, and so on.

The Bhagavad Gita, however, introduces a transformative perspective. It teaches that liberation is accessible from any position in life if one works with devotion and a worshipful consciousness. This democratization of spiritual progress emphasizes that Moksha is attainable through sincere effort, irrespective of Varna.

Work as Worship
The Gita’s teaching, “By doing one’s duties as worship, one can attain perfection,” highlights that all actions, when performed with devotion, lead to liberation. This principle transcends social roles and professions. Whether a Brahmana, Kshatriya, Vaishya, or Shudra, one can achieve perfection through dedicated and conscious effort.

Karma and Consciousness
To transform work into worship, one must recognize the divine in every aspect of action. The body, the senses, and one’s talents are all manifestations of divine grace. For instance, the unique ability to sing beautifully is not merely biological but a gift from the divine. Krishna emphasizes this in the Gita, saying, “I am ability in human beings.”

By aligning work with this divine consciousness, one’s actions become a means of spiritual elevation. Whether pursuing Dharma, Artha, Kama, or Moksha, karma imbued with devotion leads to ultimate fulfillment.

The Purusharthas provide a holistic framework for understanding life’s purposes. Grounded in Dharma, Artha and Kama support personal and societal growth, while Moksha offers liberation and contentment. Through the Bhagavad Gita’s vision, work becomes worship, and every action, when performed with devotion, becomes a step toward perfection.

The senses enable us to manifest certain abilities, and these abilities are gifts from God. Similarly, our efforts—while essential—require more than just talent to yield greatness. Talent must be combined with commitment and discipline to achieve excellence.

Even so, hard work is not always enough. Sometimes, we feel inspired to give our best, and other times, we don’t. Inspiration is like a mysterious gift; we cannot predict when or where it will arise. This inspiration, a driving force behind our efforts, often feels like a force beyond us, animating us and pushing us forward. It is not something entirely within our control, and its unpredictable nature reminds us of the divine influence permeating our lives.

While we may attribute our successes to our hard work, it is important to reflect on what enabled us to work hard at a particular moment and not at another. This force that drives us in moments of peak performance often feels like a gift from God. Alongside inspiration, destiny—another factor beyond our control—is also governed by God. In this way, our entire journey of work and effort is deeply intertwined with the divine.

Understanding this connection helps us bridge the gap between work and worship. Worship involves consciously connecting with God, but if we recognize how our work is also rooted in divine grace, we can approach it with a worshipful mindset.

In Bhagavad Gita 18.46, Krishna explains:
“yataḥ pravṛttir bhūtānāṁ yena sarvam idaṁ tatam”
“By Him, all beings are set into motion, and by Him, the entire world is pervaded.”

This verse illustrates that the world emanates from God and is sustained by Him. Both the tools and the abilities we use for our work come from the divine. For instance, a software engineer writing code may seem far removed from the domain of worship. Yet the creativity and brilliance required for coding are manifestations of divine grace. These abilities are not merely biological—they are sacred gifts from God.

This inclusive vision expands our understanding of God’s domain, which is not limited to temples or places of worship but encompasses the entire world. When we see the divine in all aspects of life, our work transforms into worship. However, this transformation requires a conscious effort to recognize the divine influence in every sphere of our lives—not in a sentimental way but in a deeply philosophical and experiential manner.

The Gita helps us cultivate a higher motivation for our work. Our perspective on work determines how inspired and dedicated we feel toward it. For example:

• Mode of Ignorance (Tamas): A teacher with this mindset might think, “I’m just struggling to teach these unruly students.” This problem-focused vision leads to low motivation.
• Mode of Passion (Rajas): A teacher in this mode might think, “I’m working hard to earn a living and climb the career ladder.” While more motivating than ignorance, this vision is self-centered.
• Mode of Goodness (Sattva): A teacher here might think, “I am training the future leaders of the world.” This purpose-centered vision transcends self-interest and inspires greater dedication.

These three modes—ignorance, passion, and goodness—represent different levels of consciousness. In ignorance, problems dominate our vision, leaving us demotivated and stuck. In passion, we focus on self-centered goals, which provide some drive but lack depth. In goodness, we align with a higher purpose, finding meaning and motivation even in the face of challenges.

For example, when someone is depressed, they often feel overwhelmed by problems, unable to see any purpose. Conversely, having a clear sense of purpose helps us overcome difficulties. While a purpose in the mode of passion is material and self-focused, a purpose in the mode of goodness is broader and more inclusive.

The Gita encourages us to see beyond immediate struggles and self-centered goals. By recognizing the divine presence in all aspects of life, we can elevate our work into an act of worship. When we approach work with this expanded vision, it not only uplifts our efforts but also brings us closer to God.

When basic survival needs or fundamental drives are met, individuals may initially operate in the mode of passion. However, when we recognize that our work contributes to something greater, our motivation becomes stronger.

Adopting the vision of “work as worship” transforms how we perceive our actions. We begin to see ourselves as part of God’s plan. What is God’s plan? It is to create a better world and a better version of ourselves. Krishna’s mission, as described in the Bhagavad Gita, is to establish Dharma in society. He tells Arjuna to fulfill his duty as a warrior and assist in this mission. By doing so, Arjuna not only helps create a better world but also purifies himself internally.

We may not always perceive our work as directly aligned with the Lord’s mission, but maintaining a functional society is a prerequisite for spiritual growth. Krishna emphasizes Lokasangraha (the maintenance of societal order) in Chapter 3 of the Bhagavad Gita. Even amidst the challenges of the modern world, such as pandemics, society continues to function at a basic level—providing necessities like water, electricity, and the internet.

While it’s valid to question the moral and spiritual direction of society, we must acknowledge its role in meeting material needs. By living in such a society, we are beneficiaries, and it becomes our responsibility to contribute to its maintenance. This contribution is also part of the divine plan. When we perform our duties with spiritual consciousness, we help create a better world and inspire others through our example.

More importantly, working in a spirit of service transforms us internally. It purifies our hearts, aligning us with God’s will and paving the way for liberation (moksha). This inner transformation creates a “better me,” making us more receptive to spiritual growth.

How to Transform Work into Worship

1. Work Doesn’t Replace Worship:
Work alone cannot spiritualize our consciousness. We need dedicated time for exclusive worship to align ourselves with the spiritual grounding of reality. Daily worship helps us internalize the vision that God permeates everything, including our work.

2. Combine Diligence and Dependence:
Krishna advises us in the Bhagavad Gita to diligently perform our duties while depending on Him for the results. This balance of effort and surrender ensures that we remain focused on the process rather than being overly attached to the outcomes. If we obsess over results, our work becomes self-centered and disconnected from the divine.

3. Cultivate Equipoise:
An essential aspect of worshipful work is maintaining equanimity in success and failure, gain and loss, joy and sorrow. Krishna repeatedly emphasizes this in the Bhagavad Gita:
“Victory and defeat, profit and loss, happiness and distress—remain equipoised.”
This equanimity reflects a God-centered consciousness. When the world dominates our consciousness, we become emotionally volatile. But when our purpose is to purify ourselves and please God, we remain steady amidst life’s ups and downs.

4. Engage in Prayerful Remembrance:
Begin and end your day with prayer. Before starting work, dedicate it to God; after completing it, offer the results to Him. Even if constant remembrance of God during work isn’t feasible, regular intervals of prayer help spiritualize our consciousness. For instance, ending the day with “Narayanayati Samarpayami” (“I offer everything to Narayana”) reinforces the idea that our work is an offering to the divine.

Integration of Work and Worship

When worship directs our work, we gain clarity on why we are working and can align our efforts with a higher purpose. Similarly, work animates our worship by showing us the importance of purifying our hearts to contribute better to society. This reciprocal relationship allows spirituality to permeate all aspects of life, removing the artificial division between “spiritual” and “mundane.”

Everything becomes part of our spiritual journey. By working with values (ethics and Dharma), we create things of value (material and social contributions) and eventually realize what holds ultimate value—our elevated consciousness.

Summary

When we work with values (Dharma), create meaningful wealth and contributions (Artha and Kama), and spiritualize our consciousness, we progress toward liberation (Moksha). Whatever our role in society—be it a Kshatriya, Brahmana, Vaishya, or Shudra—our work, when done with devotion, can lead to perfection. As Krishna says in the Bhagavad Gita:
“Siddhim vindati manava” (“Through such work, one attains perfection”).

By aligning our work with God’s plan and maintaining a spirit of worship, we harmonize our external actions and internal growth, bringing spirituality into every aspect of life.

Summary of the Session

Today, I discussed the concept of “work as worship,” moving from the idea that “work is worship” to “work as worship.” Here’s a brief summary:

1. The Appeal of “Work is Worship”:
   • Society naturally has functional hierarchies where some types of work are deemed more important than others. Unfortunately, these hierarchies can devolve into moral hierarchies, leading to the devaluation of certain work or workers.
   • In this context, the principle of “work is worship” serves as an ethical reform, emphasizing that all work and workers have inherent value.
2. The Limitations of “Work is Worship”:
   • Equating work with worship oversimplifies the concept. For example, can immoral activities, like robbery or murder, be considered worship?
   • If work replaces worship entirely, it may not elevate consciousness but instead entangle us further in material desires.
3. Work as Worship in the Gita:
   • The Bhagavad Gita teaches that work becomes worship when performed with the right consciousness, as an offering to the Lord. By working in this mode, one can achieve liberation.
   • Work and worship are like two distinct circles with overlapping domains. To spiritualize our actions, we must consciously position our work within the overlapping domain of worship.
4. The Four Purusharthas (Dharma, Artha, Kama, Moksha):
   • Dharma: Spiritually grounded ethics and principles.
   • Artha: Resources needed for functioning in the world.
   • Kama: Ambitions or desires.
   • Moksha: Liberation from material entanglements.
   • These four are like the components of an airport: Dharma is the foundation, Artha and Kama form the superstructure, and Moksha represents the airplane’s takeoff.
5. Varna and Liberation:
   • Traditionally, one’s Varna (social role) determined their duties and spiritual progress. However, the Bhagavad Gita asserts that liberation is possible from any Varna, provided one works in a mode of worship.
   • This involves seeing all components of work as connected with and sustained by God.
6. Spiritualizing Work:
   • Our vision determines our motivation. A teacher, for instance, may see their work differently based on their mindset (ignorance, passion, goodness, or pure goodness).
   • In pure goodness, we see work as part of God’s plan to create a better world and a better self.
7. Practical Steps to Work as Worship:
   • Set aside exclusive time for worship to internalize a spiritual vision of work, the worker, and the world.
   • Work with diligence and dependence, trusting that God will handle the results.
   • Accept results with equanimity, avoiding emotional extremes.
   • Cultivate prayerful remembrance of God before, during (if possible), and after work.

By following these steps, we integrate work and worship, ensuring that our actions align with spiritual principles.

Addressing the Question

Question:
In Bhagavad Gita 18.48, Krishna says one should not give up their natural occupation even if it has faults. However, what about professions that involve unethical activities, such as selling drugs, alcohol, or butchering animals? Should one continue in such professions while practicing Krishna consciousness, or should they change their occupation to progress spiritually?

Answer:
This is an excellent and nuanced question. Let’s break it down:

1. Context of 18.48:
   • Krishna acknowledges that all occupations have inherent faults, like fire being accompanied by smoke. However, the emphasis is on performing one’s prescribed duties (Svadharma) with dedication and detachment.
2. Ethically Challenging Professions:
   • Some professions, like selling alcohol, butchering, or drug dealing, conflict with the principles of Dharma because they harm society or exploit others. In such cases, continuing such work while aspiring for spiritual progress creates a conflict of values.
3. Progressive Transition:
   • For individuals in such professions, the recommendation is not to make abrupt changes unless possible. Instead, they should gradually transition to more ethical and Dharma-aligned occupations. The key is intention and effort toward improvement.
   • While in the transition, one should practice Krishna consciousness diligently, offering prayers, and seeking guidance on how to align their livelihood with spiritual principles.
4. Focus on Purification:
   • The ultimate purpose of any work is self-purification and contribution to society. If a profession obstructs spiritual progress or harms others, it becomes necessary to change it. Krishna consciousness provides the strength and clarity to make these shifts over time.
5. Practical Considerations:
   • Some individuals may feel trapped due to financial or societal pressures. In such cases, they should begin by introducing spiritual practices into their lives (chanting, worship, study of scriptures) and seek guidance from spiritual mentors or communities. Over time, these practices create the internal clarity and external circumstances needed for change.

Conclusion

The principle Krishna outlines in 18.48 is about accepting the imperfections inherent in all work and focusing on spiritual growth. However, when a profession directly contradicts Dharma, a progressive shift is necessary. By working in a spirit of worship, one can elevate their consciousness and eventually align their livelihood with Krishna’s teachings.

Hare Krishna. Are there any further questions?

Prabhuji, even within the working class, such as the Vaishya community, things have changed. Nowadays, they have to sell a variety of products, which may not always align with traditional values.

There are multiple levels at which one can be connected with the Lord. In the Vedic culture, for example, in the Chaitanya Charita Amrit, there is a story of a fisherman who was fishing, and Chaitanya Mahaprabhu jumped into the ocean. The fisherman caught the Lord in his fishing net. The fisherman is described objectively, with no moral judgment or condemnation. He became ecstatic by the mercy of the Lord when he touched Him. Similarly, various professions are described in Vedic tradition. Even in the first canto, Prabhupada mentions that when Krishna came to Dwarka, prostitutes were also attracted to Him.

This raises an important question: how can someone in such a profession still be considered a devotee of Krishna? There are two distinct aspects to consider here: one’s social situation and one’s spiritual disposition. At one level, these two are related, but at another level, they should not be conflated.

For example, our social situation does affect our spiritual disposition. If someone visits a bar and says, “I will maintain spiritual consciousness in a bar,” it might be possible, but it’s challenging. From one perspective, is going to a bar a bad thing? There’s a popular series called Socrates at a Bar in philosophy. From a Western cultural viewpoint, drinking wine in a bar is just part of the culture. It’s not considered morally reproachable. However, a bar is also a place where people lower their barriers and engage in conversations they might not otherwise have.

The purpose of visiting a bar can vary. For someone who works at a bar, the purpose might be to earn a living rather than to drink. They are not immune from temptation, but their purpose is different. On the other hand, someone who goes to a bar to drown their sorrows or escape their problems is in a different situation. For someone whose culture does not include regular visits to a bar and who goes there to escape life’s problems, that is spiritually detrimental.

But for someone who frequents a bar as a regular activity, it may not have as strong of an effect, although reform is still necessary. The impact of such an activity depends on whether it is driven by a desire for gratification or simply a regular part of their social life.

Let’s take another example: Hare Krishna Kirtan. There are traditional instruments used in the Kirtan, but today, many devotees perform Kirtan with contemporary Western music, like rock or jazz. Can Hare Krishna Kirtan be done this way? Yes, Krishna can be glorified in every style. For someone raised in a traditional Indian environment, if they hear the Hare Krishna mantra in a Western style, what will resonate more strongly for them might be the music itself, not the mantra. Their remembrance may lean more towards Western music than Krishna. On the other hand, if someone familiar with Western music hears the Hare Krishna mantra in that format, it might draw their attention to Krishna in a way that feels familiar.

What strengthens or weakens one’s remembrance of Krishna will differ from person to person. This highlights the relationship between spiritual disposition and social situation. These two are connected but should not be conflated.

Let’s apply this idea to profession. For someone in a family tradition, say, a butcher, starting to practice Bhakti, the act of killing animals is clearly not morally justifiable. But, Bhakti is a new element added to their life, and that’s important. On the other hand, for someone living a life without such a profession, if they choose to engage in it, it will likely have a much stronger impact on their consciousness.

Killing animals will affect the consciousness of a butcher, but since it is habitual for them, it won’t take a dominant place in their awareness. If they start practicing Bhakti, that is a positive step. As they continue, they will progress in their spiritual journey.

The Vyadha Gita in the Bhagavatam, a section of the Mahabharata, is quite radical and subversive. It describes how a sage, who lives a very pure and uplifting life, receives wisdom from a butcher. The wisdom shared by the butcher is profound. This story does not recommend that everyone become a butcher, but it teaches us that we shouldn’t approach the world with preconceptions. We don’t know the past life of a butcher or why they are caught in that profession. One’s profession is just one part of their life.

Does it define their entire life? Not necessarily. Sometimes someone may be circumstantially caught in a particular profession, and it may not be so easy to change it. So, we shouldn’t reduce people to their profession and say, “Because you are in this profession, you are condemned.”

Not necessarily. A person can be in a profession as seemingly anti-spiritual as being a butcher and still possess spiritual wisdom. Now, one might ask, “If they have so much spiritual wisdom, why are they caught in that profession?” Well, that question should be investigated. It is not a justification for staying in an anti-spiritual profession. Rather, it demonstrates how spirituality can transcend the boundaries we might impose on it. Spiritual consciousness is not confined to particular professions.

There are professions that are detrimental to spiritual consciousness, and there are those that may be more conducive to it. As much as possible, we should choose professions that are conducive to spiritual well-being. However, we should not impose our preconceptions onto reality.

Now, regarding Krishna’s statement in the Bhagavad Gita that “all work is covered by fault, just as fire is covered by smoke,” the point is not to condemn or reject one’s work as profane. Arjuna should not think, “I have to kill, so maybe I should not perform this work.” Arjuna’s work as a Kshatriya is not killing. Yes, killing in war is part of his duty, but it is not the essence of his work. A Kshatriya has many responsibilities, and killing in battle is just one aspect of that.

Arjuna shouldn’t reject his work thinking it is profane. He should perform it with spiritual consciousness. Similarly, we shouldn’t make the blanket statement that someone who is a butcher must reject their work to become spiritual. They can start their spiritual journey from where they are. Yes, all work has faults, but that doesn’t mean all work has the same degree of fault.

For example, Brahmanas might conduct yajnas in which animals are killed, whereas butchers may slaughter animals daily. There is a significant difference between these types of work. The statement that “all work has faults” doesn’t mean that all work is equally faulty. Some work is more faulty than others. If one can move toward a profession with fewer faults, that is desirable.

As devotees, we aim to avoid professions that involve breaking the four regulative principles. While we may live in an interconnected world where we cannot control how our work may be used, we must choose professions that are as free from fault as possible. Just because a profession has faults, we don’t have to immediately reject it. We should perform our work with as much spiritual consciousness as possible.

If someone is caught in an anti-devotional profession, they may need a plan to transition out of it. However, developing and acting on that plan will take time. This doesn’t mean their spiritual life is on hold while they work on changing their profession. Bhakti spirituality is not bound by any material situation. We can progress spiritually from wherever we are.

That said, if someone is part of a spiritual institution, the institution may have certain standards. If someone is involved in a profession that violates the four regulative principles, they may not be eligible for initiation. Initiation is not only a spiritual connection but also an institutional one. However, this does not mean that one’s spiritual journey is hindered.

We must recognize that our social situation affects our spiritual disposition, which is why we should choose a situation that supports our spiritual growth. At the same time, we don’t have to wait for our social situation to change in order to cultivate a spiritual disposition.

So how that will be how the specifics will interact that will vary from context to context.

So thank you very much for your thoughtful questions and we’ll continue our exploration of the Bhagavad Gita in the last line.

The next few sessions till we complete it.

Hare Krishna Bhagavad Gita ki jaya.

Thank you very much.

Thank you.