daivam evÄpare yajÃ±aá¹
brahmÄgnÄv apare yajÃ±aá¹
daivam - in worshiping the demigods; eva - like this; apare - some others; yajÃ±am - sacrifices; yoginaá¸¥ - mystics; paryupÄsate - worship perfectly; brahma - of the Absolute Truth; agnau - in the fire; apare - others; yajÃ±am - sacrifice; yajÃ±ena - by sacrifice; eva - thus; upajuhvati - offer.
As described above, a person engaged in discharging duties in Ká¹á¹£á¹a consciousness is also called a perfect yogÄ« or a ï¬rst-class mystic. But there are others also, who perform similar sacriï¬ces in the worship of demigods, and still others who sacriï¬ce to the Supreme Brahman, or the impersonal feature of the Supreme Lord. So there are different kinds of sacriï¬ces in terms of different categories. Such different categories of sacriï¬ce by different types of performers only superï¬cially demark varieties of sacriï¬ce. Factually sacriï¬ce means to satisfy the Supreme Lord, Viá¹£á¹u, who is also known as YajÃ±a. All the different varieties of sacriï¬ce can be placed within two primary divisions: namely, sacriï¬ce of worldly possessions and sacriï¬ce in pursuit of transcendental knowledge. Those who are in Ká¹á¹£á¹a consciousness sacriï¬ce all material possessions for the satisfaction of the Supreme Lord, while others, who want some temporary material happiness, sacriï¬ce their material possessions to satisfy demigods such as Indra, the sun-god, etc. And others, who are impersonalists, sacriï¬ce their identity by merging into the existence of impersonal Brahman. The demigods are powerful living entities appointed by the Supreme Lord for the maintenance and supervision of all material functions like the heating, watering and lighting of the universe. Those who are interested in material beneï¬ts worship the demigods by various sacriï¬ces according to the Vedic rituals. They are called bahv-Ä«Åvara-vÄdÄ«, or believers in many gods. But others, who worship the impersonal feature of the Absolute Truth and regard the forms of the demigods as temporary, sacriï¬ce their individual selves in the supreme ï¬re and thus end their individual existences by merging into the existence of the Supreme. Such impersonalists sacriï¬ce their time in philosophical speculation to understand the transcendental nature of the Supreme. In other words, the fruitive workers sacriï¬ce their material possessions for material enjoyment, whereas the impersonalist sacriï¬ces his material designations with a view to merging into the existence of the Supreme. For the impersonalist, the ï¬re altar of sacriï¬ce is the Supreme Brahman, and the offering is the self being consumed by the ï¬re of Brahman. The Ká¹á¹£á¹a conscious person, like Arjuna, however, sacriï¬ces everything for the satisfaction of Ká¹á¹£á¹a, and thus all his material possessions as well as his own self â everything â is sacriï¬ced for Ká¹á¹£á¹a. Thus, he is the ï¬rst-class yogÄ«; but he does not lose his individual existence.