The Vedas contain two types of knowledge namely the ritualistic activities for getting material gains, and spiritual wisdom for attainment of divine perfection. The ritualistic activities (karma-kanda) section of the Vedic literature has prescribed various rites, rituals, regulations, ceremonies and sacrifices (yagyas) etc. for getting worldly rewards and also for enjoying the afterlife in heaven. Those who seek such sensual pleasures perform various kinds of ritualistic activities. Bhagavad Gita, on the other hand, has emphasised on the divine aspects of the Vedas and has described various paths of self-realisation.
In Bhagavad Gita,it has been stated that those with limited understanding get attracted to the flowery words of the Vedic literature, and follow Vedas more in letter than in spirit. Such people remain entangled in various types of ritualistic ceremonies for obtaining opulence in this life and for attaining good life in next birth. Being attached to sense-gratification and worldly pleasures, their intelligence is not well-established in the self. They lack the firm determination required for traversing the path of spirituality. But those who free themselves from dualities like pleasures and pains, remain firmly fixed in purity ; and are free from anxieties of gain and safety - they transcend the three gunas (modes of material nature) and become established in the self.
While the ritualistic practices are meant for those who are working for rewards whether in the material world, impermanent heaven or in a new embodied life ; the teachings of Gita lead to freedom of the soul. For those of the illumined consciousness, ritualistic practices are of very small value. For the one who has understood the essence of the Vedas, the ritualistic observances have the same importance as a pond in a place flooded with water all around.
The role of the ritualistic practices and exclusive devotion has again been compared in shlokas from 9.20 to 9.22. Those who perform yagyas and other rituals mentioned in the Vedas, they go to heaven and enjoy the godly delights there. Having enjoyed luxury in the heaven, they return to the mortal world when the fruits of their pious deeds get exhausted. In other words, the virtue accumulated through ritualistic pursuits is subject to depletion. Therefore, those who remain involved with the ritual practices, they do not get released from the cycle of birth and death. On the other hand, those who surrender to the Supreme exclusively, they attain the highest reward of perfection. God himself takes care of their material as well as spiritual needs.
Gita has not prescribed any specific ritualistic procedures. There are no detailed instructions on how to conduct yagyas. At the same time, it has not completely repudiated the pursuit of ritualistic activities. Role of the yagyas has been mentioned in some of the shlokas. For example, it has been stated that yagyas yield rain which in turn produces food and so on and so forth. Many other kinds of karma-kanda have been described in the Vedas. Gita has critically examined the quality of these rituals and evaluated their worth. It has also been stressed that yagyas should be performed only after understanding their meaning. As discipline is the essence of all ritualistic practices, these can be regarded as means to spiritual growth. These, in fact, can be said to be a step in the direction of self-realisation.
As against the traditional sense of yagya in which mantras are chanted and oblations (aahuti) of material things like grains, butter etc. are poured in the sacred fire, Gita has presented the yagya in a different and a broader perspective. Krishna has stated in shloka 8.4 that he (the Supreme Lord) himself, dwelling as soul in the body, is the lord of all yagyas. He advocates working in the spirit of worship to God. By knowing one’s essential nature, by renouncing the fruits of his actions and by devoting himself exclusively to the Supreme Lord ; one can elevate himself to the level of spiritual perfection. When lived in such a manner, life itself becomes a sacred yagya.
Different people worship different deities in different ways. But Bhagavad Gita has declared that the Supreme is one and one alone. Liberation is attained when the sense of oneness of the Supreme overrides various scriptural injunctions and ritualistic practices.
The yagyas and other ritualistic practices being the external factors, are not considered to be the core of worship. True worship rests solely upon one’s own inner being. Outer factors ultimately become redundant. What, thus, is important is the wholesomeness and exclusiveness in devotion, and not the procedure followed for worship. Therefore, Krishna has advised in shloka 9.27 that whatever one does, whatever he eats, whatever he offers as oblation to the sacred fire, whatever charity one gives ; and whatever austerities one practices - that should be done as an offering to Him.
To conclude, Bhagavad Gita has advised that instead of being entangled in the superficial rituals ; one should purify his mind and lead a life of devotion. Any sacred act done in the spirit of worship of God, is a yagya. One’s those actions which bring about materialistic well-being, social upliftment and harmonious relationships among beings also serve as a sort of yagya, offered to the Divine.
