ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् ।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥ २४ ॥ (4.24)
4.865. The ladle is Brahman; the act of offering the oblation–which is Brahman–in the fire, which is Brahman by Brahman is Brahman indeed. 1/2
4.866. This sacrificer, who concentrates on the act that is Brahman, reaches Brahman alone. 2/2
4.867. This laudation takes the form of identifying auxiliaries, well known in the context of sacrificial rites.
4.868. Sacrifice verily consists in parting with the ownership of things for the sake of some god.
4.869. That itself is said to be an oblation when things parted with is dropped into the fire (अग्नि ). There the deity is the dative recipient.
4.870. The thing that is offered as oblation हविस् is the direct object (कर्म ) of the act (क्रिया ) meant by the verbal root.
4.871. Its remote result such as the heaven is the object of creative urge (भावन ).
4.872. The laddle is the instrument (करण ) as also the manthra (मन्त्र ) as the revealers of the actions to be undertaken.
4.873. Parting with the thing and dropping into the fire is क्रिया. The principal agent on whose behalf it is done is kartha (कर्ता ).
4.874. The priest employed is adhvaryu (अध्वर्यु). The location into which the thing is dropped is the fire – adhikaraNa (अधिकरण ).
4.875. The place, time etc are thus considered अधिकरण common to all.
4.876. All dealings involving actions, accessories are imagined as separate instead of as Brahman on account of ignorance of the true knowledge.
4.877. This imagination on account of what was sublated from its being Brahman does not become productive as a result of recurrence.
4.878. So this verse establishes the knowledge of everything as Brahman and eulogises by saying that it comprises the sacrifice as a whole.
4.879. For instance, in the instrumental sense, ‘that through which the offering is made’ arpaNa अर्पण means the ladle etc as also the mantra मन्त्र etc.
4.880. अर्पण indicates the recipient as god, it also means location, place, time etc. Since all these are imagined in Brahman, they are Brahman.
4.881. Since the yajamana, adhvaryu, havis and the fire are deemed Brahman it is indicated by the compound word ब्रह्माग्नौ.
4.882. They are mentioned as Brahman by using the instrumental case ब्रह्मणा in the sense of the Nominative case.
4.883. Similarly हुतम् which means the act of offering, the act of parting, that too is Brahman.
4.884. The words, तेन and एव (as in ब्रह्मैव) are Brahman only.
4.885. तेन by him is गन्तव्यं the goal to be reached in this way and his is the samaadhi समाधि, the insight of Brahman with regard to action known as कर्म-समाधि.
4.886. Accordingly the translation of this verse is: The result, heaven etc. is Brahman; the oblation which is Brahman is poured by Brahman into the fire which is Brahman by one who has the insight of Brahman with regard to action, the Goal to be reached is Brahman alone.
4.887. एवं लोकसङ्ग्रहं चिकीर्षुणापि क्रियमाणं कर्म परमार्थतः अकर्म, ब्रह्मबुद्ध्युपमृदितत्वात् ।
4.888. Thus even the work performed by one seeking the world’s welfare is, metaphysically, no work at all; 1/2
4.889. for the knower of karma has wiped out all his karma. 2/2
दैवमेवापरे यज्ञं योगिनः पर्युपासते ।
ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति ॥ २५ ॥ (2.25)
4.891. Some Yogins offer sacrifices to deities; others sacrifice in the fire of Brahman by means of the sacrifice itself.
4.892. दैवम् meant for gods is that the sacrifice through which देवा: the gods Indra, Agni etc are adored.
4.893. अपरे others, योगिनः the ritualists; पर्युपासते – परि always उपासते undertake एव that very यज्ञं sacrifice in the form of Darsa, Purnamaasa, Jyotishtoma etc.
4.894. Darsa is a sacrifice during the new moon days; Purnamaasa is a sacrifice done on full moon day and Jyotishtoma, a Soma sacrifice, a whole class of sacrificial ceremonies.
4.895. Thus having spoken of the sacrifice in the form of rites Krishna speaks of the sacrifice in the form of Knowledge.
4.896. This sacrifice in the form of Knowledge is the result through purification of the mind.
4.897. ब्रह्माग्नौ in the fire of Brahman who is of the nature of Truth-Knowledge-Infinite Bliss, free from all distinctions (तत् in तत्त्वमसि )
4.898. In that fire (अग्नौ); अपरे others who are different, who are steadfast in the knowledge of Reality; उपजुह्वति offer (indicating त्वं in तत्त्वमसि)
4.899. as identical with Brahman (तत्); यज्ञं the Self, the inmost Self (identical with त्वं); यज्ञेन एव as the Self Itself.