Rajasic sacrifice — performed for reward, for show, and with ostentation — is motivated by ego rather than devotion. All traditions warn that such sacrifice, despite its external grandeur, is spiritually barren. Shankara teaches that it binds rather than liberates because the performer's attention is on the reward. Ramanuja sees it as a transaction with God rather than genuine worship. Madhva insists the Lord accepts only genuine love, not calculated piety. Abhinavagupta explains that sacrifice performed for reward reinforces the ego-contraction it should dissolve. Vallabha says rajasic sacrifice turns worship into commerce, violating the unconditional love relationship of pushti-bhakti. The bhakti tradition holds that God sees the heart's sincerity, not the offering's splendor. Tilak warns against the subtle infiltration of rajasic motivation into apparently selfless action. Vivekananda teaches that service performed for recognition is disguised selfishness. The lesson across traditions is both humbling and liberating: the purity of motivation matters infinitely more than the scale of the act.