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Whenever the word “sacrifice” is used in the Gita it covers the entire range of spiritual practice and spiritual life in general. In the following verses ritualistic worship–and no doubt the fire sacrifice–is certainly referred to, but it applies in the wider sense just mentioned.

For those not familiar with the terms used in this article, here are some definitions from A Brief Sanskrit Glossary:

Guna: Quality, attribute, or characteristic arising from nature (Prakriti) itself; a mode of energy behavior. As a rule, when “guna” is used it is in reference to the three qualities of Prakriti, the three modes of energy behavior that are the basic qualities of nature, and which determine the inherent characteristics of all created things. They are: 1) sattwa–purity, light, harmony; 2) rajas–activity, passion; and 3) tamas–dullness, inertia, and ignorance.

Sattwa

“When men offer sacrifice in accordance with scriptural instructions, and do not desire any advantage for themselves, they are inspired by sattwa. Their hearts are set upon the sacrifice, for its own sake. An inner sense of duty impels them.”
–Bhagavad Gita 17:11
Sargeant’s translation: “Sacrifice which is offered, observing the scriptures, by those who do not desire the fruit, concentrating the mind only on the thought, “This is to be sacrificed;” that sacrifice is sattwic.”

Sattwa alone leads to liberation, so it is wise to order our spiritual life according to its traits as listed here.

First, we are told that sattwic life is lived according to the principles of the scriptures. This includes the teachings and counsels of those who have attained higher consciousness. It is necessary for us who have not traveled the path to consider the advice of those who have successfully traversed it. We need not be slavish or idolatrous about any scripture or teaching, but we need to seriously consider the words of those who have been inspired from within to lead humanity toward higher life. Mary Baker Eddy very aptly called such persons Way-Showers. This implies a very practical attitude toward them: they are not gods or absolute authorities, but they show the way to succeed in spiritual life. They are not interested in imparting a philosophy, but in showing us how to attain the Highest.

Just as a person experienced and skilled in something can teach others, so do they. It is always a clear matter of cause and effect. It either works or it doesn’t. Belief, obedience, or “surrender” have absolutely nothing to do with it. At all times it is according to the judgment of the seeker. Sometimes we have to follow a path to find out for ourself if it works. And nothing is sadder than those who spend years getting nowhere, yet clinging to a worthless discipline because they have “committed” themselves to it or–even worse–have entered into some pathological personal compact that enslaves them and blinds them to the evident valueless character of that path or association. Most unfortunate of all are those who are bound and blinded by “love” for the teacher or group that is stagnating and devastating their lives and hearts. “Loyalty” is the slave-collar about their neck.

Next we are told that spiritual life is not engaged in for personal gain in the external sense, but rather as an offering to the Divine both within and without. Such a way of life is not engaged in for any other motive than being in harmony with the cosmic order the ancient sages of India called Ritam. Truly spiritual people live a spiritual life because it is according to their true nature. They are expressing their inmost being. They are not trying to become something, but are moving out of darkness into the light so they can know what they really are–to behold their eternal Self, that which Buddhists call the Original Nature. Real spiritual life is not loading ourselves with an array of spiritual paraphernalia, but divesting ourselves of all that is not us.

Rajas

“But you may be sure that the performance of sacrifice for outward show, and in the hope of divine reward, is inspired by rajas.”
–Bhagavad Gita 17:12

This pretty well describes nearly all the religious or spiritual life of human beings! Those who are interested in the good will or admiration of man and God and hope to receive whatever they desire in return for their religiosity are in the grip of the rajasic ego. Ultimately it leads nowhere but back to more rebirth and confusion.

Next: Paying Attention to Ignorance to Learn the Ways of Wisdom. An article describing the influence of tamas on worship and discipline.

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