Bhagavad Gita - Chapter 4 - Shloka (Verse) 25

व्याख्या--'दैवमेवापरे यज्ञं योगिनः पर्युपासते'-- पूर्वश्लोकमें भगवान्ने सर्वत्र ब्रह्मदर्शनरूप यज्ञ करनेवाले साधकका वर्णन किया। यहाँ भगवान् 'अपरे' पदसे उससे भिन्न प्रकारके यज्ञ करनेवाले साधकोंका वर्णन करते हैं।यहाँ 'योगिनः' पद यज्ञार्थ कर्म करनेवाले निष्काम साधकोंके लिये आया है।सम्पूर्ण क्रियाओं तथा पदार्थोंको अपना और अपने लिये न मानकर उन्हें केवल भगवान्का और भगवान्के लिये ही मानना 'दैवयज्ञ' अर्थात् भगवदर्पणरूप यज्ञ है। भगवान् देवोंके भी देव हैं ,इसलिये सब कुछ उनके अर्पण कर देनेको ही यहाँ 'दैवयज्ञ' कहा गया है।किसी भी क्रिया और पदार्थमें किञ्चिन्मात्र भी आसक्ति, ममता और कामना न रखकर उन्हें सर्वथा भगवान्का मानना ही दैवयज्ञका भलीभाँति अनुष्ठान करना है।'ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति'--इस श्लोकके पूर्वार्धमें बताये गये दैवयज्ञसे भिन्न दूसरे यज्ञका वर्णन करनेके लिये यहाँ 'अपरे' पद आया है।चेतनका जडसे तादात्म्य होनेके कारण ही उसे जीवात्मा कहते हैं। विवेक-विचारपूर्वक जडसे सर्वथा विमुख होकर परमात्मामें लीन हो जानेको यहाँ यज्ञ कहा गया है। लीन होनेका तात्पर्य है--परमात्मतत्त्वसे भिन्न अपनी स्वतन्त्र सत्ता किञ्चिन्मात्र न रखना।

उपर्युक्त श्लोकमें यथार्थ ज्ञानको यज्ञरूपसे सम्पादन करके अब उसकी स्तुति करनेके लिये दैवम् एव इत्यादि श्लोकोंसे दूसरेदूसरे यज्ञोंका भी उल्लेख किया जाता है जिस यज्ञके द्वारा देवोंका पूजन किया जाता है वह देवसम्बन्धी यज्ञ है अन्य ( कितने ही ) योगी अर्थात् कर्म करनेवाले लोग उस दैवयज्ञका ही अनुष्ठान किया करते हैं। अन्य ( ब्रह्मवेत्ता पुरुष ) ब्रह्माग्निमें ( हवन करते हैं ) अर्थात् ब्रह्म सत्यज्ञानअनन्तस्वरूप है विज्ञान और आनन्द ही ब्रह्म है जो साक्षात् अपरोक्ष ( प्रत्यक्ष ) है वह ब्रह्म है जो सर्वान्तर आत्मा है वह ब्रह्म है इत्यादि वचनोंसे जिसका वर्णन किया गया है जो भूखप्यास आदि समस्त सांसारिक धर्मोंसे रहित है जो ऐसा नहीं ऐसा नहीं इस प्रकार वेदवाक्योंद्वारा सब विशेषणोंसे परे बतलाया गया है वह ब्रह्म शब्दसे कहा जाता है। हवनका अधिकरण बतलानेके लिये उस ब्रह्मको ही यहाँ अग्नि कह दिया है। उस ब्रह्मरूप अग्निमें कितने ही ब्रह्मवेत्ता ज्ञानी यज्ञद्वारा यज्ञको हवन करते हैं। आत्माके नामोंमें यज्ञ शब्दका पाठ होनेसे आत्माका नाम यज्ञ है जो कि वास्तवमें परब्रह्म ही है परंतु बुद्धि आदि उपाधियोंसे युक्त हुआ उपाधियोंके धर्मोंको अपनेमें मान रहा है। उस आहुतिरूप आत्माको उपर्युक्त आत्माद्वारा ही हवन करते हैं। सारांश यह कि उपाधियुक्त आत्माको जो उपाधिरहित परब्रह्मरूपसे साक्षात् करना है वही उसका उसमें हवन करना है ब्रह्म और आत्माके एकत्वज्ञानमें स्थित हुए वे संन्यासी लोग ऐसा हवन किया करते हैं। श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परंतप इत्यादि श्लोकोंसे स्तुति करनेके लिये यह सम्यग्दर्शनरूप यज्ञ ब्रह्मार्पणम् इत्यादि श्लोकोंद्वारा दैवयज्ञ आदि यज्ञोंमें सम्मिलित किया जाता है।

Having established the nature of knowledge as sacrifice (Yajñatvaṃ), which was present in the previous verse, the next section (the following verse) proceeds now for the purpose of praising that very knowledge and for indicating other sacrifices, says (the commentator) - Tatra (There). By showing the nature of sacrifice for all means of ultimate good (śreyaḥ-sādhana) through primary and secondary denotation, he first illustrates two types of sacrifices, beginning with Daivamev (The divine alone), etc.

Taking the word-symbol (pratīka), he explains the Divine Sacrifice (Daiva-Yajña) - Devāḥ (Deities). He classifies the sacrifice called right knowledge (Samyag-Jñāna) - with Brahmāgnau (In the Brahman-fire), etc.

There, he clarifies the meaning of the word Brahman with the support of Śruti - Satyam (Truth). The Brahman which is unborn (aja), non-untruth (anṛta, real), different (from the transient world), and non-delimited (aparicchinna, infinite), its nature as supreme bliss (paramānandatvena) and its being the supreme goal of human life (parama-puruṣārthatva) is stated - with Vijñānam (Knowledge/Consciousness). Fearing that the nature of that (Brahman) as knowledge (jñānatvaṃ) is merely metaphorical (aupacārikaṃ) due to its being the locus of knowledge (jñānādhikaraṇatvena), he says - Yat sākṣāt (That which is direct/immediate). Fearing how there can be non-delimitedness (aparicchinna) when there is a division (vibhāge) between the individual soul (Jīva) and Brahman, he qualifies it - Ya ātmā (Who is the Self). He establishes the nature of the Supreme (para) alone as the Self (ātmatvaṃ) by its being the inmost essence (āntaratvena) of all things, from the body (deha) etc., up to the unmanifest (avyākṛtāntād) - Sarvāntaraḥ (The innermost of all).

All positive (vidhimukham) Upaniṣadic statements are about Brahman - this is the meaning of the word ādi (etc.). The remaining negative (niṣedhamukham) Upaniṣadic statements about Brahman are all included in meaning - by aśanāyā (hunger).

He states the reason (nimittam) for the use of the word Agni (Fire) for Brahman - Sa homa (That Homa). It should be understood that (the word Agni is used) because it is the burner (dāhakatvād) of everything due to its being within the intellect (buddhyārūḍhatayā), or because it is the cause of dissolution (vilayasya vā hetutvād). He states the reason for the use of the word Yajña (Sacrifice) for the Self, which is the meaning of the word Tvam (Thou) - Ātmanāmasu (In the names of the Self). He refutes the real difference (vāstava-bhedam) between Brahman and the Self by the relationship of container and contained (ādhārādheya-bhāvena) - Paramārthataḥ (In the ultimate sense).

How then is the Homa (oblation possible)? The Homa of that very entity in itself is not possible - fearing this, he says - Buddhyādi (Intellect, etc.). He states the result of the connection with the limiting adjunct (upādhi) - Adhyasta (Superimposed). He specifies the meaning obtained through the superimposition of the properties of the limiting adjunct by means of the superimposition of the adjunct - Āhuti (Oblation). He explains the third case ending (tṛtīyām) which indicates the manner (itthambhūta-lakṣaṇāṃ) - Uktā (Said). That is, with the non-qualified nature (nirviśeṣeṇa svarūpeṇa) devoid of all worldly properties like hunger (aśanāyā), etc., this is the intent. He makes manifest the oblation of the Self into Brahman - Sopādhikasya (Of the qualified).

He clarifies the meaning of Aparaḥ (The other) - Brahma (Brahman). He shows that the said Knowledge-Sacrifice (Jñāna-Yajña) is presented (upakṣipyamāṇatvaṃ) in the Divine Sacrifice, etc., by the verses like 'Brahma-Arpaṇam', etc. - So'yam (That this). He states the purpose of the presentation - Śreyān (Superior).

Having established the nature of right vision (Samyagdarśana) as a sacrifice (Yajñatvaṃ), other sacrifices are also introduced for its praise - with Daivamev (The divine alone), etc. That sacrifice by which the deities alone (Devāḥ eva) are worshipped, such as the Agniṣṭoma, is the Divine Sacrifice (Daiva-Yajña). Others, the Karma-Yogīs, attend upon it (perform it).

'Brahmāgnau' - That Brahman whose nature is non-transmigratory (asaṃsāri-svarūpa), as stated by the Śruti like 'Reality, Knowledge, Infinity is Brahman' (Satyaṃ Jñānam Anantaṃ Brahma), that same Brahman, by the intention of being the locus of the oblation (Homa), is the Fire (Agni). In that (Brahman-Fire), others, the knowers of Brahman.

Due to the word Yajña being read in the list of the names of the Self (ātmanāmasu). They Upajuhvati (offer as oblation) the Yajña (the Self, the Jīva) in the form of an offering (āhutirupaṃ), Yajñena (by the Brahman having the characteristics of reality, etc.). That is, the qualified Self (sopādhikasya ātmanaḥ) by its non-qualified Supreme Brahman form. The observation (avalokana) which he (the knower of Brahman) performs is the oblation (Homa) in that (Brahman) - this is the meaning.

In the Fire which is Brahman, by the means of Yajña (knowledge) alone, they Upajuhvati (offer) the Yajña (action) in the manner stated in 'Brahma-Arpaṇam' (Brahman is the offering). Alternatively, they cause the complete dissolution (pravilāpayanti) of all actions like sacrifice, etc. - this is the meaning. In this view, the appropriateness (svārasyaṃ) of the two words 'Yajñaṃ Yajñena' (The sacrifice by the sacrifice) and the consistency (anuguṇyaṃ) with the sacrifices mentioned in 'Śrotrādīni' (The sense of hearing, etc.) should be considered.

He speaks of the classifications of sacrifices - with Daivam (The divine), etc. The Daivam (Divine Sacrifice) is dedicated to the Lord (Bhagavantam). He (the Lord) is their sacrifice. Calling the worship of the Lord (Bhagavadu-upāsanam) a sacrifice is an adverb of action (kriyā-viśeṣaṇ). Those particular renunciates (yati) have nothing else.

The word Yajña (Sacrifice) means the Lord (Bhagavantam). 'Yajñena Yajñam' (Sacrifice by the Sacrifice) - this is the Śruti from Ṛksaṃ. 8.4.19.6 and Yajusaṃ. 31.16. 'Yajño Viṣṇur Devatā' (Yajña is the deity Viṣṇu) is the Śruti, etc. 'Yajñena' (By the sacrifice) - by the well-known sacrifice itself, they Juhvati (offer) to the Yajña (the Lord) - this is the same everywhere. 'Taṃ Yajñam' (That sacrifice) - this is attested in Ṛksaṃ. 8.4.18.2 and Yajusaṃ. 31.9, etc.

And it has also been said: "Viṣṇuṃ Rudreṇa paśunā Brahmā jyeṣṭhena sūnunā. Ayajan mānasye yajñe pitaraṃ prapitāmahaḥ" (Brahmā worshipped his great-grandfather (Hiranyagarbha) in a mental sacrifice with his eldest son Rudra and the sacrificial animal (the individual soul)).

Thus, having established the nature of right vision (Samyagdarśana) as a sacrifice (Yajñatvaṃ), other sacrifices are introduced for its praise - with Daivamev (The divine alone), etc.

The Daivam (Divine Sacrifice), which is deity-centric (devatā-pradhānam), such as the Darśa-Paurṇamāsa sacrifice, is attended upon (performed) only by some Yogis (Karma-Yogis), and not by any other.

The others (the knowers), however, use Brahman alone. The non-dual, homogeneous essence, which is of the nature of Reality, Knowledge, Infinity, and Bliss (satya-jñānānantānandātmakam akhaṇḍaikarasaṃ vastu), when known, is the Fire, which is like fire (agnirivāgniḥ) because it burns up all actions, and is called the Brahman-Fire (Brāhmāgni). In that (Brahman-Fire), the Yajña (sacrifice) means the individual soul (jīvam). This is because the word Yajña is read in the list of the names of the Self (ātmanāmasu).

They Juhvati (offer) the qualified (Self) (sopādhiṃ) by the Self which is Yajña (knowledge), i.e., in the non-qualified form (nirupādhikena rūpeṇa). They offer it like the space within the pot into the great space (mahākāśe), i.e., they cause its complete dissolution (pravilāpayanti) by the abandonment of the limiting adjunct (upādhi). This Knowledge-Sacrifice is the principal one (mukhyaḥ).

Daivam (The Divine Sacrifice), which means the sacrifice in the form of worship of the deities (devārcana-rūpaṃ yajñam), is attended upon (served) by other Karma-Yogis. They establish their commitment therein itself, this is the meaning.

Others (the knowers) Upajuhvati (offer as oblation) the sacrifice into the Brahman-Fire by the sacrifice itself. Yajñam (The sacrifice), which is the material like clarified butter (ājya) etc., that is sacrificial in form and whose Self is Brahman (brahmātmakam), they Juhvati (offer) Yajñena (by the sacrifice), which means by the sacrificial implements like the ladle (sruc) etc., which are the means of the sacrifice. Here, the word Yajña is used to mean the means of sacrifice, such as the oblation (Havis) and the ladle (sruc) etc. Following the rule of 'Brahman is the offering, Brahman is the oblation' (Brahmārpaṇaṃ brahma haviḥ), they establish their commitment in the Yāga (sacrifice proper) and the Homa (oblation).

The knowledge characterized by the vision of Brahman everywhere, which is established as a sacrifice, is superior to all sacrifices because it is attainable by the means of all sacrifices - in order to praise it in this way, He states the many sacrifices that are the means to knowledge, according to the difference in the qualified aspirants (adhikāribhedena) - with 'Daivam' in these eight (verses).

That sacrifice in which the deities (Devāḥ), such as Indra, Varuṇa, etc., are worshipped (ijyante). By the particle eva ('alone'), the absence of the consciousness of Brahman in Indra, etc., is shown. Other Karma-Yogis attend upon (perform) that Divine Sacrifice, meaning they perform it with faith.

The others, however, are Jñāna-Yogis (knowers through yoga), and they Upajuhvati (offer) the sacrifice (Yajña, i.e., action) in the Brahman-Fire, by the means of Yajña (knowledge) itself, in the manner stated in 'Brahma-Arpaṇam' (Brahman is the offering). That is, they cause the complete dissolution (pravilāpayanti) of all actions like sacrifice, etc., this is the meaning.

That is this Knowledge-Sacrifice (Jñāna-Yajña).

Connecting with the meaning previously stated, he explains the section (praghaṭṭaka) from 'Daivameva' (The divine alone) up to 'Prāṇān Prāṇeṣu Juhvati' (4.30) - Evaṃ karmaṇaḥ (Thus of action). Daivam (The divine) is related to the deity. And its being related to that is in the form of deity worship (devārcana-rūpatvaṃ), hence it is said in the form of deity worship. By the affirmation 'Daivameva' (the divine alone) and by 'Apare' (others), an option (alternative) is established. And therefore, mere relation to the deity is common (sādhāraṇaṃ), this is not what is meant here. Hence, the word Arcana (worship) suggests a distinction from Yāga (sacrifice proper), Homa (oblation), etc., which will be mentioned later. Although Yāga etc., are also forms of deity worship, the word Arcana is famous only for the worship of the form etc. of that particular deity.

Just as in the introductory statement 'Karma-Yogena Yoginām' (3.3 - Of Yogis by the path of Karma-Yoga), here too the word Yogi refers to those committed to Karma-Yoga - this is indicated by saying Karma-Yoginaḥ. To remove the delusion that the vision of the Divine Sacrifice (Daivam) as a sacrifice (Yajñatvena) is enjoined here, he interprets it through the continuous performance of practice, in the sense of 'Sevante' (they serve/attend upon). 'Service is devotion or worship' - this is the statement of the lexicographers (Naighaṇṭukas). Here, the words Sevā and Upāsanā refer to the continuity of favorable engagement of the three instruments (mind, speech, and body) towards the object of service, and not merely to meditation (dhyāna). The word Bhakti (devotion) states the nature of meditation as love (prīti).

Now (Pūrvapakṣa - preliminary objection): Since the sacrifice in the form of deity worship is necessarily to be performed by all Karma-Yogis, as remembered by Manu, etc., with 'Devatābhya-arcanaṃ caiva samidhādhānam eva ca' (Manu 2.176 - And the worship of deities and the offering of fuel sticks), how can it be optional? To this he says - 'The meaning is that they establish their commitment therein itself.'

Now (Pūrvapakṣa): In the verse 'Brahma-Arpaṇam', a subdivision of Karma-Yoga is stated, because a subordinate distinction is understood from the specific mention of the offering (Arpaṇa), oblation (Havis), fire (Agni), etc. And the agent is also specified there by the word 'Tena' (by him). Why is this word 'Apara' (other) not accepted as being competitive with that (agent)? The answer is given: The verse 'Brahma-Arpaṇam' is not about a distinction in the nature of Karma-Yoga, but is about the common quality of all Karma-Yogas, which is the contemplation of their Brahman-nature, because it is stated generally therein by 'Brahma-Karma-Samādhinā' (4.24 - by one absorbed in action that is Brahman). Therefore, the acceptance of the offering, oblation, etc., is for the purpose of indicating the specific factors (kāraka-viśeṣa-upalakṣaṇārtham) required for that particular subdivision of Karma-Yoga. For this very reason, the statement by others (opponents) that the mention of the action-centric sacrifice (pravṛtti-lakṣaṇa-yajña) by 'Daivamevāpare' (others indeed the divine), etc., is in the context of the cessation-centric sacrifice (nivṛtti-lakṣaṇa-yajña) is refuted.

In 'Brahmāgnau Apare Yajñam' (others offer the sacrifice into the Brahman-Fire), since the nature of the sacrifice or the Supreme Self, etc., being directly offered as an oblation (hotavyatva) or being the means of oblation (homa-sādhanatā) is inappropriate, he says that the word Yajña in the accusative case (dvitīyānta), by secondary signification (lakṣaṇayā), refers to the oblation (Havis) and the word in the instrumental case (tṛtīyānta), refers to the ladle (sruc) etc. - here.

Now (Pūrvapakṣa): 'Brahmāgnau brahmaṇā hutam' (Offered by Brahman into the Brahman-Fire) - this was already stated. Here too, 'Brahmāgnau apare' (others in the Brahman-Fire) is said. Therefore, the meaning of 'Yajñaṃ Yajñena' here should be described otherwise (differently), otherwise there would be redundancy (paunaruktya-prasaṅga), and the specific mention of a meaning common to all Karma-Yogas is also inappropriate. To this he says - 'Following the rule of

(The remainder of the provided English text is absent, resulting in an empty final paragraph corresponding to the seventh Sanskrit paragraph.)

जगत् में कार्य करते हुए ज्ञानी पुरुष के हृदय के भाव को ही कुछ श्लोकों में बताया गया है। साधक के मन में एक शंका सदैव उठती है कि ध्यानावस्था में बुद्धि से भी परे अर्थात् उसकी द्रष्टा आत्मा का साक्षात् अनुभव होता है परन्तु कुछ काल के लिये ही। गौतम बुद्ध जैसे कुछ महापुरुषों को हम कार्य में अत्याधिक व्यस्त देखते हैं जबकि कोई महात्मा एक स्थान पर ही रहकर अपने सीमित क्षेत्र में कार्य करते देखे जाते हैं जैसे भगवान् रमण महर्षि। कुछ अन्य सन्त सामान्य जीवन ही व्यतीत करते हैं। साधक को यह जानने की उत्सुकता रहती है कि जगत् में अनेक वस्तुओं के सम्पर्क में आने पर ज्ञानी पुरुष के मन की क्या भावना होती है।जो पुरुष सभी उपलब्ध साधनों के उपयोग से अपने आपको शारीरिक मानसिक एवं बौद्धिक अपूर्णताओं दुर्बलताओं से ऊँचा उठाने का सतत् प्रयत्न करता है वह योगी कहलाता है। इस दृष्टि से इस श्लोक के केवल सामान्य अर्थ को ही ग्रहण करना उचित नहीं होगा।जो प्रकाशरूप है उसे कहते हैं देव। अध्यात्म की दृष्टि से ये देव पंच ज्ञानेन्द्रियाँ हैं। इन इन्द्रियों के द्वारा शब्द स्पर्श रूप रस और गन्ध ये पाँच विषय प्रकाशित किये जाते हैं। साधक तथा सिद्ध पुरुष भी इन्द्रियों के माध्यम से ही विषय ग्रहण करते हैं परन्तु उनकी दृष्टि में यह भी एक यज्ञ है जिसमें विषयों की आहुतियाँ इन्द्रियरूप देवों को दी जारही हैं। अज्ञानी के लिये जो विषयग्रहण की क्रिया मात्र है वही ज्ञानियों की दृष्टि से विषयों की इन्द्रियों के प्रति भक्ति की साधना है।यज्ञ की भावना बनाये रखने से साधक को धीरेधीरे उत्कृष्ट अथवा निकृष्ट सभी प्रकार के इन्द्रियोपभोगों से वैराग्य हो जाता है जो आन्तरिक समता बनाये रखने में सहायक होता है।देवयज्ञ के वर्णन के बाद श्रीकृष्ण कहते हैं अन्य लोग ब्रह्मयज्ञ करते हैं जिसमें ब्रह्मरूप अग्नि में यज्ञ (आत्मा) के द्वारा यज्ञ का (आत्मा का) हवन करते हैं। अध्यात्म की दृष्टि से विचार करने पर इस कथन का अर्थ स्पष्ट हो जाता है। जब तक हम शरीर धारण किये हुए इस जगत् में रहते हैं तब तक विषयों के साथ हमारा सम्पर्क अवश्य रहता है। परन्तु हमें जो सुखदुख का अनुभव होता है वह बाह्य जगत् के कारण नहीं वरन् हमारे विषयों के प्रति रागद्वेष के कारण होता है। विषयों में स्वयं सुख या दुख देने की क्षमता नहीं है।ज्ञानी पुरुष जानते हैं कि इन्द्रियाँ विषय ग्रहण की साधन मात्र हैं और वे केवल चैतन्य आत्मा के सानिध्य से ही कार्य कर सकती हैं। इस ज्ञान के कारण वे इन्द्रियों की ब्रह्मज्ञान की अग्नि में स्वयं ही आहुति देते हैं। यहाँ साधकों को उपदेश हैं कि वे अपनी ज्ञानेन्द्रियों और कर्मेन्द्रियों का उपयोग स्वार्थ के लिये न करके जगत् की सेवार्थ करें इससे वे जगत् में रहकर कार्य करते हुए भी विषयासक्ति के बन्धन में नहीं पड़ सकते।अगले श्लोक में भगवान् दो प्रकार के यज्ञ बताते हैं

Daivameva (The divine alone). Apare (Others), relying upon the Divine (Daiva), which means the senses that are given to play (krīḍanaśīlāni indriyāṇi), the sacrifice that is situated (there), which is characterized by the grasping of one's own objects (nija-viṣaya-grahaṇa-lakṣaṇaḥ), they attend upon (worship) that very (sacrifice) all around, meaning they contemplate it right down to the root (āmūlād vimṛśante) and they attain the realization of their own Self (svātmalābhaṃ labhante). It is for this reason that they are Yogis, because they are constantly engaged in Yoga in all states. Here, the possessive suffix iniḥ is used to denote constant engagement (nitya-yoge).

This very sacrifice, which is the grasping of objects, they offer as oblation (juhvati) by the sacrifice itself, i.e., by that very (knowledge) which has the mentioned characteristic, into the hard-to-satiate (duṣpūre) Brahman-Fire - this has been interpreted by some.

But the meaning that resides in the heart of the sage (the author of the Śrīmad Bhagavad Gītā), which is not contrary to the preceding and succeeding context, we shall reveal.

Some, being engaged in Yoga, perform the external material sacrifice (bāhya-dravyamayaṃ yajñam) only with the intention of the Divine (Daiva), which means deities like Indra, etc., who have various forms. And that very sacrifice, which is being performed, others offer into the hard-to-satiate Brahman-Fire with the consciousness 'This is what ought to be done' (kartavyam idam ityeva buddhyā), without any expectation of fruit (phala-anapekṣayā) - in this way, even those who perform material sacrifices attain the Supreme Brahman. Because it will be said later - 'Sarve 'pyete yajñavidaḥ' (4.30 - All these are knowers of sacrifice) - and the Śruti also says 'Yajñena Yajñam Ayajanta Devāḥ' (Ṛ. Saṃ. X 164.50 - The gods worshipped the Sacrifice with the sacrifice).

He states the subject matter of the subsequent section (uttara-prakaraṇa) for the purpose of intellectual grasp (buddhy-ārohārtham) - with Yajña (Sacrifice), etc. The nature of action (karma-svarūpam) has been generally stated, and that is distinguished by the differences in sacrifice, etc. He will say later, 'Nāyaṃ loko'sti' (4.31 - This world does not exist). This is inappropriate, because it would lead to the disappearance of the renunciate (yati) and other stages of life (āśramās) - the rest (of the verse) is for the purpose of refuting this kind of apprehension.

The interpretation of 'Daivam' (The divine) as 'devotional subject' (deva-viṣayaṃ) is incorrect (asat). Because it would be redundant (punaruktatvād) with 'Dravya-Yajñāḥ' (4.28 - Material Sacrifices) - with this intention, he says 'Daivam' (the divine).

If so, it would be said that 'some people worship the Lord.' And since this would not be a statement about sacrifice, he says - 'Sa eva' (He alone). He points out what is referred to by the word 'Saḥ' (He) - Bhagavat (The Lord). How is the nature of a sacrifice (Yajñatvaṃ) obtained here for the worship of the Lord (Bhagavadupāsanā), so he says - 'Yajñam' (Sacrifice).

'Bhagavat' etc., form a single sentence to demonstrate its nature as an adverb of action (kriyā-viśeṣaṇatva-pradarśanārtham). An adverb of action is a qualifier of the verbal root's meaning alone, leaving aside the instrument (sādhanam). He shows the definitive meaning (avadhāraṇārtham) - Nānyat (Not other). 'Anyat' (Other) is different from the worship of the Lord. By this, it is said that the word 'Eva' (alone) has a transposed order (bhinna-kramaḥ). The meaning 'They worship the Divine alone, not anything else' is irrelevant to the context (aprasaṅgatam). 'Keṣāñcit' (Of some) refers to Paramahaṃsas (the highest renunciates). Because others have the existence of external action as well. Alternatively, 'Yatīnām' (of the renunciates) is the explanation of 'Keṣāñcit' itself.

The interpretation of 'Brahmāgnau' (In the Brahman-Fire) as 'They unify the Self with Brahman by the Self or by the mind' is incorrect (asad) - with this intention, he explains 'Yajñam' as 'Yajñam' (Sacrifice). From where is the nature of the word Yajña as the Lord (Bhagavataḥ) derived, so he says - 'Yajñena' (By the Sacrifice). He states the meaning of 'Yajñena' (By the Sacrifice) - 'Yajñena' (By the Sacrifice). By the word 'Eva' (alone), he refutes the faulty interpretation (apavyākhyānam). If so, how is the word 'Yajñam' construed, so he says - 'Yajñam' (Sacrifice).

He extends this interpretation to other places (anyatrātidiśati) - 'Iti sarvatra' (Thus everywhere). To prevent over-extension (atiprasaṅga-nivāraṇāya), he clarifies 'Sarvatra' (everywhere) - 'Tam' (That). In that case, the meaning would be: 'They consecrated on the sacred grass (barhiṣi) towards that generated Person (Puruṣa), who is the Sacrifice and the Lord.' And that is baseless (nirmūlaḥ), so he says - 'Uktaṃ ca' (And it has been said).

Now, since right vision (samyag-darśana) is established as a sacrifice in the 'Brahma-Arpaṇa' mantra for the purpose of glorification, He again mentions other sacrifices for its praise. That by which the deities like Indra, Agni, etc., are worshipped (ijyante), that is the Daivaḥ (Divine Sacrifice). That very sacrifice, which is in the form of Darśa-Paurṇamāsa, Jyotiṣṭoma, etc., other Yogis, meaning performers of action (karmiṇaḥ), Paryupāsate (attend upon/perform), meaning they constantly perform it, and not the Knowledge-Sacrifice.

Having thus stated the Karma-Yajña (Action-Sacrifice), He states the Knowledge-Sacrifice, which is the result of it through the purification of the inner organ (antaḥkaraṇa) - Brahmāgnau (In the Brahman-Fire). The Brahman, which is of the nature of 'Reality, Knowledge, Infinity, Bliss' (satya-jñānānantānanda-rūpaṃ) and is devoid of all distinctions (nirasta-samasta-viśeṣaṃ), is the meaning of the word Tat (That); in that, which is the Fire, Yajñam (Sacrifice), which is the inner Self (pratyagātmānaṃ), the meaning of the word Tvam (Thou), Yajñenaiva (By the sacrifice itself). The word Yajña is read by Yāska in the names of the Self (ātmanāmasu). (Here) the third case ending (instrumental) is used to indicate the manner (itthambhūta-lakṣaṇe). The particle 'Eva' (alone) is for the exclusion of both difference and non-difference (bhedābheda-vyāvṛtty-artham). They Upajuhvati (offer as oblation) only in the form of non-difference with the meaning of the word Tvam (Thou), meaning they see it as being of the nature of that (Brahman), this is the meaning.

Apare (Others) are distinct from the former, meaning renunciates (saṃnyāsinaḥ) who are committed to the vision of the truth (tattva-darśana-niṣṭhāḥ), this is the meaning. The vision of the non-difference of the individual soul and Brahman is established as a sacrifice and is read among the sacrifices which are its means - in order to praise it with 'The Knowledge-Sacrifice is superior to sacrifices performed with materials' (Śreyān Dravyamayād Yajñāj Jñāna-Yajñaḥ), etc.

Now (Pūrvapakṣa - preliminary objection): Even when something possesses the nature of Brahman (brahmātmakatve), why does action performed by knowledge and ignorance not dissolve into Brahman, like burning upon contact with fire? - Apprehending this, (He answers) that fire combined with a mass of its own kind is capable of burning, not fire in the form of a spark (visphuliṅgātmakam); therefore, in the absence of the knowledge of the Brahman-nature everywhere, the fruit is commensurate with that knowledge, just as a full pot has the capacity to hold someone submerged in deep water - this is stated by 'Daivam' and the following six (verses).

Apare Yoginaḥ (Other Yogis) are performers of action with some knowledge of the true nature (of the self) and with the desire for the fruit of action. They Paryupāsate (attend upon/worship) the Yajñam (action), knowing it to be Daivam Eva (The Divine alone), meaning they perform it with all dedication (sarva-bhāvena) on all sides. The meaning is that they obtain the fruit in the form of happiness in the devotion to the Lord (Bhagavat-sevā), which is instrumental (in attaining Him), through the worldly body.

Apare (Others) are followers of the knowledge of truth (tattva-jñānānusāriṇaḥ). They Upajuhvati (offer as oblation) Yajñam (Sacrifice), which is Viṣṇu who is of the nature of sacrifice, in the Brahman-Fire (Brahmāgnau), meaning knowing the Fire to be of the nature of Brahman, in that (Brahman-Fire), Yajñenaiva (By the sacrifice itself), meaning with the oblation (Havis) which is the Viṣṇu of the nature of sacrifice. They perform the oblation.

Daivam Eva (The divine alone). The sacrifice by which the deities are worshipped (ijyante), that is the Daiva Yajña (Divine Sacrifice). That very sacrifice, other Yogis, meaning performers of action (karmiṇaḥ), Paryupāsate (attend upon/serve), meaning they perform it, this is the meaning.

Brahmāgnau (In the Brahman-Fire). The Brahman is spoken of by the word Brahman which is stated by the statements like 'Reality, Knowledge, Infinity is Brahman' (Tai.U. 2.1), 'Consciousness and Bliss is Brahman' (Bṛ.U. 3.9.22), 'That which is direct, immediate Brahman, the Self which is the innermost of all' (Bṛ.U. 3.4.1), is devoid of all worldly properties like hunger (aśanāyā) etc., and all distinctions are negated by 'Not this, not this' (neti neti). That is Brahman and that is also Fire - it is Brahmāgni by the intention of being the locus of the oblation (homa).

In that Brahmāgni, Apare (others), other knowers of Brahman, Yajñam (Sacrifice). The word Yajña denotes the Self (ātmā), because the word Yajña is read by Yāska in the names of the Self. That Self, which is essentially the Supreme Brahman itself, connected with the limiting adjuncts (upādhis) like the intellect, etc., and upon which all the properties of the adjuncts are superimposed (adhyasta-sarvopādhi-dharmakam), they Upajuhvati (offer as oblation), meaning Prakṣipanti (cast/throw), in the form of an oblation (āhuti-rūpaṃ) by the Yajña itself, i.e., by the Self having the stated characteristic. The vision of the qualified Self (sopādhikasya ātmanaḥ) as the non-qualified Supreme Brahman itself is the oblation (homa) in that (Brahman). That oblation is performed by the renunciates (saṃnyāsinaḥ) who are committed to the vision of the identity of Brahman and the Self, this is the meaning.

This sacrifice in the form of right vision is introduced into the Divine Sacrifice (Daiva-Yajña) and other sacrifices, which is presented by the verses like 'Brahma-Arpaṇam' (Brahman is the offering), etc., for the purpose of praise with 'The Knowledge-Sacrifice is superior to sacrifices performed with materials, O scorcher of foes' (Śreyān Dravyamayād Yajñāj Jñāna-Yajñaḥ Paraṃtapa - 4.33), etc.

Thus, having established that action's nature as the cause of the knowledge of Brahman, He states, incidentally, many other sacrifices as well, according to the difference in the qualified aspirants (adhikāribhedena) - 'Daivamevāpare' (Others indeed the Divine Sacrifice).

Those sacrifices which are in the form of the worship of those respective deities, the Yogis, i.e., Karma-performers (Yoga-Karmiṇaḥ) (perform). 'Brahmāgnau' (In the Brahman-Fire) - this is the sacrifice of the knowers, i.e., the proponents of Brahman (Brahma-vādinaḥ). The action (karma), which is of the stated type, they Upajuhvati (offer as oblation) Yajñena (by the sacrifice), which is Brahman that has been contemplated (Bhāvitena Brahmaṇā), meaning they cause its complete dissolution (pravilāpayanti).

दैवम् pertaining to Devas? एव only? अपरे some? यज्ञम् sacrifice? योगिनः Yogis? पर्युपासते perform? ब्रह्माग्नौ in the fire of Brahman? अपरे others? यज्ञम् sacrifice? यज्ञेन by sacrifice? एव verily? उपजुह्वति offer as sacrifice.Commentary Some Yogis who are devoted to Karma Yoga perform sacrificial rites to the shining ones or Devas (gods). The second Yajna is JnanaYajna or the wisdom sacrifice performed by those who are devoted to Jnana Yoga. The oblation in this sacrifice is the Self. Yajna here means the Self. The Upadhis or the limiting adjuncts such as the physical body? the mind? the intellect? etc.? which are superimposed on Brahman through ignorance are sublated and the identity of the individual soul with the Supreme Soul or Brahman is realised. To sacrifice the self in Brahman is to know through direct cognition (Aparoksha Anubhuti) that the individual soul is identical with Brahman. This is the highest Yajna. Those who are established in Brahman? those who have realised their oneness with the Supreme Soul or Paramatma perform this kind of sacrifice. This is superior to all other sacrifices.

Apare, other; yoginah, yogis, ritualists; pari-upasate, undertake; yajnam, sacrifice; daivam, to gods; eva, alone. A sacrifice by which the gods are adored is daiva-yajna; they perform only that. This is the meaning.
Brahma-agnau, in the fire of Brahman: By the word brahman is meant That which is referred to in such sentences as, 'Brahman is Truth, knowledge and infinite' (Tai. 2.1), 'Knowledge, Bliss, Brahman' (Br. 3.9.28), 'the Brahman that is immediate and direct-the self that is within all' (Br.3.4.1), which is devoid of all worldly characteristiscs like hunger etc. and which is beyond all particular alifications-as stated in, 'Not this, not this' (Br.4.4.22). That which is Brahman is the fire. [Brahman is called fire because, as reflected in wisdom, It burns away everything, i.e. ignorance, or because everything merges into It during dissolution (pralaya).] And it is spoken of as Brahmagni with a view to referring to It as that into which the offering is made.
In that fire of Brahman, apare, others, other knowers of Brahman; upa-juhvati, offer; yajnam, the Self, which is referred to by the word yajna (sacrifice), it, having, been presented as a synonym of the Self;-that Self, which is a sacrifice, which is reality is verily the supreme Brahman, which is associated with such limiting adjuncts as the intellect etc., which is associated with all the alities of the limiting adjuncts superimposed on it, and which is the oblation, (they offer) yajnena, by the Self itself as described above. The offering (of the Self) in that (Brahman) is nothing but the realization of that Self which is assoicated with the limiting adjuncts to be the supreme Brahman which is free from adjuncts. The monks, steadfast in the realization of the identity of Brahman and the Self, make that offering. This is the meaning.
Beginning with, 'The ladle is Brahman' etc., this sacrifice characterized as full realization is being included among such sacrifices as daiva-yajna etc. with a view to eulogizing it in the verses beginning with, 'O destroyer of enemies, jnana-yajna is greater than the sacrifices involving (sacrificial) materials'.

Some Karma Yogins resort to the sacrifice relating to gods, i.e., the sacrifice which takes the form of worshipping gods. The meaning is that they have steadfast devotion only in this. 'Others offer sacrifice into the fire of Brahman solely by means of sacrifice.' Here the term, 'sacrifice' is used in the sense of the oblation, the ladle etc., reired for performing a sacrifice and therefore they are said to constitute 'sacrificing.' These are of the nature of Brahman. 'Offer by means of sacrifice' indicates the ladle and other implements for the accomplishment of sacrifice.