BG 4.25 — FolioCorpus

Word-for-word

daivam — in worshiping the demigods eva — like this apare — some others yajñam — sacrifices yoginaḥ — mystics paryupāsate — worship perfectly brahma — of the Absolute Truth agnau — in the fire apare — others yajñam — sacrifice yajñena — by sacrifice eva — thus upajuhvati — offer .

Important Words

daivam — directed at demigods
From deva — 'celestial.' Adjective: 'demigod-directed sacrifice.' Names one valid yajña-type while clearly distinguishing it from offering into Brahman.
yoginaḥ — yogīs
Plural. The verse uses 'yogīs' broadly here — those engaged in spiritual discipline, not necessarily aṣṭāṅga-yogīs. The Gītā often uses yogin as the wide category covering all serious practitioners.
paryupāsate — perfectly worship
Pari + upa + √ās — 'sit around fully.' The pari- and upa- prefixes intensify: complete, intimate, surrounding worship. Not casual offering — careful, immersive ritual.
agnau — in the fire
Locative of agni. Paired with brahma to form brahma-agnau — 'in the fire of Brahman.' Carrying forward 4.24's Gauḍīya gloss (Bhaktivinoda, Prabhupāda): brahma here is Kṛṣṇa's spiritual energy, not an impersonal Absolute. The second class of yogīs offers into a fire that is Kṛṣṇa's own śakti — the yajña reaches the Person.
yajñena — by sacrifice
Instrumental of yajña. The yogi of the second type offers yajña *with* yajña, into yajña. Self-referential — the offering is offered with the very tool of offering. Pure absorption.

Classical Sanskrit analysis शास्त्रीय विश्लेषण

How Sanskrit scholars read this verse — split, rearranged, grammar-tagged. For the plain English distilled meaning, jump to Plain meaning below.

Auto-generated study layers — original analysis of the public-domain śloka. Review against a published edition for academic work.

Plain meaning (तात्पर्य · Tātparya)

Two streams of yajña-practice are distinguished: one directed to the devas in their named forms, the other a non-dual offering where sacrifice itself is poured into Brahman by means of sacrifice. Both are honored as legitimate.

Further notes (विवरण · Vivaraṇa)

Begins a catalogue (4.25–30) of metaphorical yajñas. The first cola covers traditional Vedic ritualism (homa to Agni, Indra, etc.); the second describes an internalized, jñāna-mārga practice where the act and the substance both dissolve into Brahman. Cross-ref Muṇḍaka Upaniṣad on the inner sacrifice.

Prose order (अन्वय · Anvaya)

अपरे योगिनः दैवम् एव यज्ञम् पर्युपासते; अपरे ब्रह्म-अग्नौ यज्ञेन एव यज्ञम् उपजुह्वति।

apare yoginaḥ daivam eva yajñam paryupāsate; apare brahma-agnau yajñena eva yajñam upajuhvati|

Some yogīs worship sacrifice as offered to the gods; others offer the sacrifice itself, by means of sacrifice, into the fire that is Brahman.

Word split (पदच्छेद · Padaccheda)

दैवम् एव अपरे यज्ञम् योगिनः पर्युपासते । ब्रह्म-अग्नौ अपरे यज्ञम् यज्ञेन एव उपजुह्वति ॥

daivam eva apare yajñam yoginaḥ paryupāsate | brahma-agnau apare yajñam yajñena eva upajuhvati ||

Grammar (व्याकरण · Vyākaraṇa)

Sanskrit	IAST	Grammar	Meaning
दैवम्	daivam	दैव (adj.) acc.sg. (accusative singular)m.	godly, addressed to devas
एव	eva	ind. (indeclinable), emphatic	indeed
अपरे	apare	अपर (adj.) nom.pl. (nominative plural)m.	some / others
यज्ञम्	yajñam	यज्ञ (m.) acc.sg. (accusative singular)	sacrifice
योगिनः	yoginaḥ	योगिन् (m.) nom.pl. (nominative plural)	yogīs
पर्युपासते	paryupāsate	परि+उप+√आस् pres. (present) 3pl.ātm. (ātmanepada / middle voice)	they worship
ब्रह्म-अग्नौ	brahma-agnau	ब्रह्मन् + अग्नि (m.) loc.sg. (locative singular), karmadhāraya cpd. (compound)	in the fire that is Brahman
यज्ञेन	yajñena	यज्ञ (m.) ins.sg. (instrumental singular)	by sacrifice
उपजुह्वति	upajuhvati	उप+√हु pres. (present) 3pl.par. (parasmaipada / active voice)	they offer

Purport

As described above, a person engaged in discharging duties in Kṛṣṇa consciousness is also called a perfect yogī or a first-class mystic. But there are others also, who perform similar sacrifices in the worship of demigods, and still others who sacrifice to the Supreme Brahman, or the impersonal feature of the Supreme Lord. So there are different kinds of sacrifices in terms of different categories. Such different categories of sacrifice by different types of performers only superficially demark varieties of sacrifice. Factually sacrifice means to satisfy the Supreme Lord, Viṣṇu, who is also known as Yajña. All the different varieties of sacrifice can be placed within two primary divisions: namely, sacrifice of worldly possessions and sacrifice in pursuit of transcendental knowledge. Those who are in Kṛṣṇa consciousness sacrifice all material possessions for the satisfaction of the Supreme Lord, while others, who want some temporary material happiness, sacrifice their material possessions to satisfy demigods such as Indra, the sun-god, etc. And others, who are impersonalists, sacrifice 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 benefits worship the demigods by various sacrifices according to the Vedic rituals. They are called bahv-īśvara-vādī, 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, sacrifice their individual selves in the supreme fire and thus end their individual existences by merging into the existence of the Supreme. Such impersonalists sacrifice their time in philosophical speculation to understand the transcendental nature of the Supreme. In other words, the fruitive workers sacrifice their material possessions for material enjoyment, whereas the impersonalist sacrifices his material designations with a view to merging into the existence of the Supreme. For the impersonalist, the fire altar of sacrifice is the Supreme Brahman, and the offering is the self being consumed by the fire of Brahman. The Kṛṣṇa conscious person, like Arjuna, however, sacrifices everything for the satisfaction of Kṛṣṇa, and thus all his material possessions as well as his own self – everything – is sacrificed for Kṛṣṇa. Thus, he is the first-class yogī; but he does not lose his individual existence.

— A.C. Bhaktivedanta Swami Prabhupāda

Gauḍīya Ācāryas

Viśvanātha Cakravartī Ṭhākura Gauḍīya

Translation

25. Others however, karma-yogīs, engage in worship of devatās, and the jñāna-yogīs offer the jīva into the fire of Brahman by means of the mantra oṁ.

Commentary

Hear about many other types of yajñas. The Lord explains this in eight verses. Daivam refers to that in which devatās like Indra and Varuṇa are worshipped. Thus the phrase daivam yajñam means worship having Indra and other devatās as subject. This is derived from the rule sāsya devatā (Aṣṭādhyāyī, Pāṇini 4.2.24). [Note: By this rule deva becomes daiva, meaning “belonging to the deva.”] In this worship, it is indicated that there is lack of consciousness of Brahman. [Note: This is indicated by the word eva, here meaning “but.” This comes from Śrīdhara’s commentary.] The karma-yogīs (yoginaḥ) worship the devatās. Others, the jñāna-yogīs, offer the jīva (yajñam) (what is called tvam: you) as the oblation into the fire of Brahman or Paramātmā (what is called tat: that), using the mantra praṇava as the instrument (yajñena). This jñāna-yoga will be praised later (verse 33). The words yajña and yajñena used as object and instrument refer to the pure jīva and praṇava through the use of metaphor called prathama atiśayokti. [Note: In this type of metaphor the object of comparison is not mentioned by name.]

Baladeva Vidyābhūṣaṇa Gauḍīya

Translation

25. Others however, karma yogīs, engage in worship of devatās. Others offer oblations into the fire of brahman by means of the ladle.

Commentary

Having described how actions become jñāna by having the quest for the Lord (and the jīva) as the goal, the Lord now speaks specifically of the different types of karma yoga. Other yogīs are devoted to or have complete faith in (paryupāsate) sacrifice in the form of worship of devatās like Indra (daivam yajñam). Others, such as those described in the previous verse, are absorbed in offering oblations of ghee and grains (yajñam) into the fire which represents Brahman using the ladle (yajñena).

Bhūrijana Dāsa Gauḍīya

Translation

Some yogis perfectly worship the demigods by offering different sacrifices to them, and some of them offer sacrifices in the fire of the Supreme Brahman.

Commentary

Krsna says that the worship of the demigods as if they were Supreme, as if they were the ultimate suppliers of all the necessities, that worship is for the less intelligent. But one who perfectly worships the demigods understanding that they are just part of Krsna, they are empowered by Krsna to supply all the necessities of life, such a worshiper can actually worship Krsna through the demigods ‑ that is actually the proper way for one envolved in demigod's worship. To perfect worship the demigods means to worship them as Maharaja Bharata did. When Maharaja Bharata used to worship the demigods he would actually feel transcendental energy, ecstasy,because he wouldn't worship them separated from the Supreme Lord, but he would worship them as part of the Lord's virata rupa.

Study Notes — Gauranga Priya Dāsa

Gauranga Priya Dāsa Study

Bhakti-śāstrī Notes, ISKCON Chowpatty (2009)

Theme

COMMON THEME: Varieties of sacrifices which lead to transcendental knowledge, are explained:

1. Demigod worship (4.25)

2. Sacrifices into Brahman (4.25)

3. Hearing process and senses in the fire of mental control – The unadulterated brahmacaris (4.26)

4. Objects of senses in the fire of the senses – Regulated grhastas (4.26)

5. Astanga-yoga  ‘Patanjali’ yoga system (4.27)

Offers the function of all the senses and of the life breath, as oblations into the fire of the controlled mind

Goal: Merging into existence of Absolute

6. Charity – Dravyamaya-yajna (study examples) (4.28)

Charitable institutions, old-age homes etc.

7. Austerity – Tapomaya-yajna (e.g. Caturmasya and Chandrayana) (4.28)

8. Yoga-yajna – Sacrifice for a certain perfection in material world (4.28)

E.g. Patanjali system – For merging into the existence into the Absolute

Hatha-yoga or Astanga-yoga – For particular perfections

Holy pilgrimage

9. Study of scriptures – Svadhyaya yajna – Upanisads and Vedanta Sutras, or the Sankhya philosophy

(4.28)

10. Hatha-yoga and Pranayama (4.29)



SUMMARIZED THEME 4B

SACRIFICES

A) Goal – Variety of sacrifices are described in Texts 4.25 – 4.33, because these sacrifices have

“transcendental knowledge” (The theme of this chapter) as their ultimate goal

1st goal: Control senses – This purifies one of all sins and makes one happy

2nd goal: Gain transcendental knowledge – Texts 4.19 – 4.24 explain how sacrifice uncovers Brahman (spiritual nature) and reveals transcendental knowledge

3rd goal: Devotional service

B) Why variety of sacrifices – different types are appropriate for different types of workers

(according to one’s position in Varnashrama and their level of realization) (4.32)

C) How to do – Perform sacrifices in consciousness of Texts 4.19 – 4.23, then the result will be

“realization of Brahman (4.24)”

Focus of Learning

(a) What all the varnas meant to achieve?

They are all meant to become perfect yogis or transcendentalists

(b) Brahmacaris

What does he hear – Only words concerning Krishna consciousness; especially engaged fully in “harer namanukirtanam” (Chanting and hearing the glories of the Lord)

What he does not hear – Restrains himself from vibrations of material sounds

How does he controls the mind – Stays under the care of a bona-fide spiritual master and abstains from sense gratification

How a pure brahmacari engages fully – ‘harer namanukirtanam’

“Basic principle of understanding” – Hearing is the basic principle for understanding

(c) Grhastas – Restricted unattached sex life (under marriage) is a kind of ‘yajna’ – how?

It is a Yajna because the restricted householder sacrifices his general tendency towards sense gratification for higher, transcendental life

(a) Who is perfect yogi or a first class mystic – a person engaged in discharging duties in Krishna

consciousness

(b) Varieties differ superficially, but one factual aim

Different categories of sacrifices by different types of performers only superficially demark the varieties

One factual aim of all sacrifices is to satisfy the Supreme Lord, Vishnu who is also known as yajna

(c) Two primary divisions to classify sacrifices

Sacrifice of worldly possessions

Sacrifice in pursuit of transcendental knowledge

(d) Comparison of sacrifices performed by different worshippers –

Krishna conscious devotee: sacrifices all material possessions and own self for Krishna’s satisfaction

e.g. Arjuna sacrifices everything for satisfaction of Krishna

Thus Arjuna is a first class yogi, without losing his individual existence

Demigod worshipper: Sacrifice material possessions for material enjoyment

They worship demigods for various material benefits and are called ‘Bahu-isvara-vadi’ (believers in many Gods)

Impersonalist: Sacrifices own self into fire altar of “Supreme Brahman”

They regard the forms of demigods as temporary

They sacrifice their material designations and end their individual existence by merging into the existence of the Supreme

Sacrifice their time in philosophical speculation

(a) Pranayama is the system of yoga for controlling the breathing process

In the beginning it is practiced in the hatha-yoga system through different sitting postures

(b) Goal of ‘hatha-yoga’ and ‘pranayama’

To control senses

To increase longevity – Intelligent yogi wants to achieve spiritual perfection in one life only; therefore needs increased life span for perfection in spiritual realisation

To help in spiritual advancement

(c) Practicing pranayama – This practice involves controlling the airs within the body so as to reverse

the directions of their passage (Study purport for details of the air currents)

(d) Conclusion 4.25 – 4.29: Krishna consciousness is transcendental to all types of sacrifice – Why?

Because it is direct service to the Lord (4.28)

Automatically controls all the senses and one is transcendental from the very beginning (4.29)

▪ e.g. Controlling senses is done by honoring Krishna prasadam

All the senses are thoroughly engaged and naturally transferred at the end of life to Krishna’s planet – therefore no need to increase longevity (4.29)

Ref. Bg. 14.26 By Devotional Service, one immediately transcends the modes and elevates to Spiritual Kingdom (4.29)

It is attained only by mercy of the Lord and devotees (4.28)

Krishna consciousness cannot be attained by any of the above mentioned methods in Texts 4.25 – 4.29

(a) What is ‘parag-atma’ and ‘pratyag-atma’

‘Parag-atma’ – the soul attached to sense enjoyment

‘Pratyag-atma’ – the soul unattached to sense enjoyment

(b) What is the principle and goal of this yoga system

Principle – The soul is subjected to the functions of ten kinds of air at work within the body and this is perceived through the breathing system

Patanjali system instructs one how to control the functions of the body’s air in a technical manner so that ultimately all the functions become favorable for purifying the soul of material attachment

Goal – Pratyag-atma

Different functions of the airs

‘Prana-vayu’ – Interaction of senses with sense objects and their engagements in activities outside the self

‘Apana-vayu’ – Goes downwards

‘Vyana-vayu’ – Acts to shrink and expand

‘Samana-vaya’ – Adjusts equilibrium

‘Udana-vayu’ – Goes upwards

Status of enlightenment – One engages all these airs in searching for self-realisation

Classical Ācāryas

Śrī Śaṅkarācārya Classical

Translation

4.25 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'.

Śrī Rāmānujācārya Classical

Translation

4.25 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.

Śrī Abhinavagupta Classical

Translation

4.25 Daivam etc. the Devas are the sense-organs that are playful. The yajna that stands based on them is nothing but the act of receiving objects of their own. Certain persons are thoroughly devoted only to that yajna, i.e., they gain the gain of their own Self by examining this (yajna) from its root . That is why they are men of Yoga; for, they are absorbed in the Yoga permanently at all stages. Indeed in Yogin the suffix ini, a synonym of matup, here signifies 'perpetual connection'. Further, they (Yogins) pour, as an offering, the self-same yajna, above defined, into the Brhaman-fire that is insatiable i.e. that cannot be satisfied. Thus [the verse] has been interpreted by some. However, the Sage (the author of the Gita) does not violate the context. Hence, that meaning which exists in his heart we shall show : Certain masters of Yoga perform godly sacrifice i.e., sacrifice, consisting of external objects, and intending only deities like Indra etc., of varied forms. Further, with a single conviction that 'It is a Yajna and a thing to be performed', i.e., with no craving for fruit, they offer the same sacrifice, that is being performed, into the Brahman - fire which is insatiable i.e., difficult to satisfy. Thus even those, who perform sacrificial rites with material objects, attain the Supreme Brahman. For, it is going to be declared in the seel : 'All these persons too have understood sacrifice' (IV, 30 below). The Vedic text also [says] : 'The gods offered sacrifice [just] as sacrifice'. (RV, I, 164, 50; TS, III, v, II, 5; etc.)

Swami Sivananda Classical

Translation

4.25 Some Yogies perform sacrifice to the gods alone; while others (who have realised the Self) offer the self as sacrifice by the Self in the fire of Brahman alone.

Commentary

4.25 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.

Swami Gambhīrānanda Classical

Translation

4.25 Other yogis undertake sacrifice to gods alone, Others offer the Self, as a sacrifice by the Self itself, in the fire of Brahman.

Shri Purohit Swami Classical

Translation

4.25 Some sages sacrifice to the Powers; others offer themselves on the alter of the Eternal.

Related values & verses

Related values

Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Abhaya (Fearlessness)

Related verses

BG 4.26 BG 9.15 BG 4.32 SB 2.3.2 SB 11.3.44 SB 7.15.50 CC Madhya 24.156 CC Madhya 25.104 CC Madhya 9.263 Muṇḍaka Upaniṣad 1.2.1Bṛhadāraṇyaka Upaniṣad 3.9.28

Concepts

Yajna

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Personal Guidance

Some yogis worship the demigods perfectly, while others offer the self into the fire of Brahman — both are sacrifices of different orientation.

Practical Applications

Honor multiple paths even as you walk one specific path.
Distinguish demigod worship from impersonal absorption from devotional offering.
Choose the path that fits your ripeness.

Reflection Questions

Which mode of sacrifice fits my actual orientation?
Where am I imitating a sacrifice that isn't yet mine?

Analogy

Two priests tend different fires. One pours oblations for the village deities and receives their measured boons. The other offers his sacrifices into brahma-agni — into the fire that is Kṛṣṇa's own spiritual energy, the receiving consciousness of the Supreme. Both are yajñas; the verse honors both. But only the second reaches the source rather than the intermediary.