The author of the Gita was however keen enough to envisage that this theoretical connection between works and Brahman, as only assumed by the common man, would leave him more often than not at the mercy of gods or of his fate, and not connect him with Brahman in the least. Therefore, in order to wean away the interest of man from the selfish and transient objects of pleasure, and to increase his attachment towards what is really permanent and blissful, namely, the Brahman, the Gita introduces skilfully an hierarchy of sacrifices and endows them with richer and richer meanings at every step. So, one may begin with a sacrifice where some material like rice or ghee is to be offered as oblations to a deity; but he may soon rise to higher levels where he has nothing to do with external fire, external materials, external deities and external objects of pleasure, but with his own physical, physiological, vital and psychical processes which will gradually make him sound in body and mind, increase his intellectual clarity, enhance his moral and socially useful qualities, and thereby prepare him for spiritual meditation and contemplation. All this will be achieved by works and works alone; for, being involved in the process of sacrificial activity, they will burn the dross and the impurities of man and retain what is valuable in him, whether it is physical, mental, moral or spiritual. Thus, there are the various sacrifices known as dravyayajña, tapoyajña, yogayajña, swādhyāyayajña and so on. Then comes the highest sacrifice known as the jñānayajña or the Brahmārpaņa-yajña where the jivahood itself with all its paraphernalia in the form of the Upadhis of body, senses, mind, intellect and ahaṁkāra are offered one after another as oblations in the fire of Brahman; and what then ultimately remains is nothing but Brahman alone. Thus it is that the works become lodged in the fire of the realization of Brahman. It is such work which, as Rāmānujācārya holds, assumes the form of jñāna, just as the fire assumes, in the reverse manner, the form and shape of the fuel that is put into the fire. How can works then bind such a realized soul? (4.23-33, 37). Whoever wishes to perform this sacrifice can do so, says the Gita, by uttering the Name of God (10.25).