Sacrifice as a Spiritual Discipline

In the July 2003 editorial, ‘We, God and the Universe’, we saw that the macrocosm (God) and the microcosm (we) are under dynamic equilibrium at different levels: The gross, the subtle and the causal. The divinity behind the individual’s body and mind is called Atman, and that behind the universe and the cosmic mind, Brahman. And ultimately, Atman and Brahman are identical according to the famous Upanishadic equation ‘Ayam atma brahma, This Atman is Brahman¹.’ Realization of this identity is the goal of life, goal of religion.

With this background we shall examine an important verse in the Bhagavadgita: ‘The world is bound by work because work is not performed as a sacrifice. Therefore, O son of Kunti, work for the sake of sacrifice, devoid of attachment to it.’²

Yajna: Different Interpretations

By sacrifice, Sri Shankaracharya and Sri Shridhara Svamin mean ‘God’, citing ‘Yajno vai visnuh, Yajna is Vishnu³.’ Sri Ramanuja interprets sacrifice as the Vedic yajna. Sant Gyaneshwar advocates looking upon one’s duty itself as an obligatory sacrifice. Yajna as a fire ritual, or offering of oblations to gods through fire, has almost fallen into disuse now. Therefore, (1) looking upon sacrifice as Vishnu and performing actions for the Lord, and (2) considering one’s duty itself as a sacrifice seem to be more relevant interpretations meriting deeper analysis. A third important point emerges from the Gita verse cited: Sri Krishna asks Arjuna to work for the sake of sacrifice (yajna), devoid of attachment to work. That underlines the fact that detachment (from work and its outcome) is the main factor in work performed in a spirit of sacrifice.

©  "Prabuddha Bharata" (September 2003) published by Advaita Ashrama, Mayavati post, Via Lohaghat, Champawat Dist. 262 524. Website: www.advaitaonline.com. Reprinted with permission.

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