FolioCorpusBhagavad-gītā

Bhagavad-gītā 4.24

బ్రహ్మార్పణం బ్రహ్మ హవిర్బ్రహ్మాగ్న‍ౌ బ్రహ్మణా హుతమ్ । బ్రహ్మైవ తేన గన్తవ్యం బ్రహ్మకర్మసమాధినా ॥ ౨౪ ॥
brahmārpaṇaṁ brahma havir
[brahmaarpanam brahma havir]
brahmāgnau brahmaṇā hutam
[brahmaagnau brahmanaa hutam]
brahmaiva tena gantavyaṁ
[brahmaiva tena gantavyam]
brahma-karma-samādhinā
[brahma-karma-samaadhinaa]
Word-for-word
brahma — spiritual in nature arpaṇam — contribution brahma — the Supreme haviḥ — butter brahma — spiritual agnau — in the fire of consummation brahmaṇā — by the spirit soul hutam — offered brahma — spiritual kingdom eva — certainly tena — by him gantavyam — to be reached brahma — spiritual karma — in activities samādhinā — by complete absorption .
Blended reading (Sanskrit + English inline)
brahmārpaṇaṁ brahma havir
brahma
spiritual in nature
arpaṇam
contribution
brahma
the Supreme
haviḥ
butter
brahmāgnau brahmaṇā hutam
brahma
spiritual
agnau
in the fire of consummation
brahmaṇā
by the spirit soul
hutam
offered
brahmaiva tena gantavyaṁ
brahma
spiritual kingdom
eva
certainly
tena
by him
gantavyam
to be reached
brahma-karma-samādhinā
brahma
spiritual
karma
in activities
samādhinā
by complete absorption .
Important Words
  • brahma — spiritual in nature (Kṛṣṇa's energy)
    Repeated five times in this single verse — a deliberate hammer-stroke. Bhaktivinoda and Prabhupāda gloss brahma here not as undifferentiated Absolute but as Kṛṣṇa's spiritual energy: arpaṇam, haviḥ, agni, hotā, karma — every element is His. The Gauḍīya distinction stands: Brahman is the effulgence, Bhagavān is the Person whose effulgence it is, and this yajña reaches the Person, not a merger into the effulgence.
  • arpaṇam — the offering instrument
    Neuter — the ladle or vessel by which the offering is made. Even the *tool* of offering is Brahman. The verse closes every conceivable separation between offerer and offered.
  • haviḥ — the oblation
    The thing offered (ghee, grain, etc.). Also Brahman. The offering substance, the offering tool, the offering fire — all the same reality at the deepest level.
  • agnau — in the fire
    Locative — 'in the fire.' But the fire too is brahma. The yajña scene is recursive: every element resolves into Brahman, and yet the offering is still real, still moving, still effective.
  • samādhinā — by full absorption
    Instrumental of samādhi — 'by the placing-together.' Sam + ā + √dhā. The *mode* of attainment is samādhi: the consciousness placed-together with what it knows. Absorption is not optional; it is the vehicle.
  • gantavyam — to be attained / reached
    Future passive participle of √gam — 'must be reached.' The grammatical mood is obligatory: by this samādhi, Brahman *will be* attained. Not a possibility, a structural consequence.
A person who is fully absorbed in Kṛṣṇa consciousness is sure to attain the spiritual kingdom because of his full contribution to spiritual activities, in which the consummation is absolute and that which is offered is of the same spiritual nature.
Purport

How activities in Kṛṣṇa consciousness can lead one ultimately to the spiritual goal is described here. There are various activities in Kṛṣṇa consciousness, and all of them will be described in the following verses. But, for the present, just the principle of Kṛṣṇa consciousness is described. A conditioned soul, entangled in material contamination, is sure to act in the material atmosphere, and yet he has to get out of such an environment. The process by which the conditioned soul can get out of the material atmosphere is Kṛṣṇa consciousness. For example, a patient who is suffering from a disorder of the bowels due to overindulgence in milk products is cured by another milk product, namely curds. The materially absorbed conditioned soul can be cured by Kṛṣṇa consciousness as set forth here in the Gītā. This process is generally known as yajña, or activities (sacrifices) simply meant for the satisfaction of Viṣṇu, or Kṛṣṇa. The more the activities of the material world are performed in Kṛṣṇa consciousness, or for Viṣṇu only, the more the atmosphere becomes spiritualized by complete absorption. The word brahma (Brahman) means “spiritual.” The Lord is spiritual, and the rays of His transcendental body are called brahma-jyotir, His spiritual effulgence. Everything that exists is situated in that brahma-jyotir, but when the jyotir is covered by illusion ( māyā ) or sense gratification, it is called material. This material veil can be removed at once by Kṛṣṇa consciousness; thus the offering for the sake of Kṛṣṇa consciousness, the consuming agent of such an offering or contribution, the process of consumption, the contributor and the result are – all combined together – Brahman, or the Absolute Truth. The Absolute Truth covered by māyā is called matter. Matter dovetailed for the cause of the Absolute Truth regains its spiritual quality. Kṛṣṇa consciousness is the process of converting the illusory consciousness into Brahman, or the Supreme. When the mind is fully absorbed in Kṛṣṇa consciousness, it is said to be in samādhi, or trance. Anything done in such transcendental consciousness is called yajña, or sacrifice for the Absolute. In that condition of spiritual consciousness, the contributor, the contribution, the consumption, the performer or leader of the performance and the result or ultimate gain – everything – becomes one in the Absolute, the Supreme Brahman. That is the method of Kṛṣṇa consciousness.

— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
24. The oblation consisting of Brahman, with Brahman as the ladle, is offered into the fire which is Brahman, by the person who is Brahman. The person Brahman attains Brahman by being absorbed in actions of Brahman.
Commentary

It has been stated in the previous verse that one should perform actions for the purpose of yajṣa. What type of yajṣa is this? This verse explains. Arpaṇam refers to the instruments such as the wooden spoon used to offer the ghee into the fire. This is Brahman. The substance used as oblation is Brahman. The fire in which the oblation is placed is Brahman. The performer of the yajṣa is Brahman. The person who sees things in this way attains Brahman alone, not any other result. Why? It is because he has concentrated his attention on the action which is composed only of Brahman (brahma-karma-samādhinā).

Baladeva Vidyābhūṣaṇa Gauḍīya
Translation
24. The oblations consisting of Brahman, with brahman as the ladle, is offered into the fire which is Brahman, by the person who is brahman. The person brahman attains brahman by being absorbed in actions of brahman.
Commentary

Having explained that performing prescribed activities (karma) takes on the form of jṣāna by including in them the quest for the distinctive jīvātmā, the Lord now described how an action, along with its components, takes on the form of jṣāna, by searching out the supreme ātmā, the Lord. Arpaṇa means the instrument by which something is offered, or that to whom something is offered. It refers to the sruva or other ladles. It can also refer to mantras, and to the presiding deities like Indra. These are all Brahman (the Lord) alone. That which is offered, the grains or ghee, is also Brahman. This oblation is offered (huta) into the receptacle for the offering, the fire, which is Brahman, by the sponsor and priest who are also Brahman (brahmaṇā). The fire, the priest and the sponsor are Brahman. The form brahmāgnau instead of brahmaṇi agnau is used for metrical reasons alone. (This means “in the fire which is Brahman). It is not a compound of brahma and agni (meaning” the fire belonging to Brahman”). The intention in this verse is to see the fire as identical to Brahman. Thus, ones own form and the form of the Lord will be seen (brahma gantavyam) by the desirer of liberation (tena) whose mind is fully concentrated (samādhinā) on seeing this action with all its components as the form of Brahman. The word brahma can mean jīva according to the śruti statements such as vijṣānaṁ brahma ced veda. (Taittirīya Upaniṣad 2.5) Brahma can also mean paramātmā as in the statement vijṣānam ānandaṁ brahma. (Bṛhaḍ Āraṇyaka Upaniṣad 3..9.28) Taking brahman to mean the Supreme Lord as well as the jīva, there will not be the fault of repetition in this verse of what was said in previous verses (about action containing ātmā jṣāna), as there would be if one were to take only the secondary meaning of brahman as jīva. The commentators have explained that the sruva and other items are said to take of the nature of brahman since their functions depend on brahman and since brahman pervades them. [Note: This explanation is given to refute the claim that everything is absolutely identical to Brahman and that only Brahman exists. This seems to be a quotation from somewhere.] One whose actions take on the form of jṣāna by such a search for brahman is qualifed for seeing brahman (the Lord).

Bhūrijana Dāsa Gauḍīya
Commentary

Such a person's work becomes 'sacrifice'. One's work becomes absolute by offering it to the Supreme Lord. Thus ends the Section explaining karma in the mood of jnana. Question: It is only devotional action that is akarma or there is something else? Answer: Any work that is performed dutifully without attachment is akarma, niskama karma also. What brings reactions is the attachment in one's activities. That is why passion, which brings attachment, is an enemy and that is what binds one to the fruits or reactions. Detached work brings no reaction. Question: You said that real activity comes from the soul so how can one understand that the modes of material nature are acting, because they are matter? Answer: There are three things with the possibility of being the doer. Krsna has already said that He is not the doer, He just create the system ‑ the law of karma. In that system the living entity is present. And Krsna said also if the living entity thinks he is the doer, he is in illusion. So that leaves the doership to the modes of material nature. But as you are pointing out, the modes of material nature are inconscious, so how can they be the doer? Therefore the answer could be that no one is doing anything. Is that a fact? The modes of material nature have a presiding deity but they they are inconscious ‑ it is 'pradhana' it is just matter. One can also answer that the living entity is the doer because he gives the 'impulse' through his desire. But Srila Prabhupada has already said that the desire is a subtle form of conditioning. Therefore one's impulses are also condition the modes of material nature ‑ therefore goes back to the modes being the doer. Srila Baladeva Vidyabhusana and other acaryas explain that the living entity is actually the doer but not the only doer ‑ but he has to take responsability for himself. But one tend to think that he is the only doer: 'because of my great effort, my power, I have done so much!' To stop us from thinking like that Krsna explains that such a person is just bewildered, in illusion. But actually the impulse is coming from his desires. Srila Baladeva Vidyabhusana explains that if the living entity has no freedom of doership than what would be the use of vedic injunctions instructing him to do one thing to go to heaven or another thing to get his desires, and so on... He uses the Vedas to prove that the living entities has free will and doership. But he is not the only doer, that is the point.

[ D . SACRIFICES PROPERLY PERFORMED LEAD TO TRANSCENDENTAL KNOWLEDGE. (4. 25‑33) 1 . Some yogis perfectly worship the demigods through sacrifices, and others sacrifice to Brahman. To control the mind, some sacrifice their hearing, their senses, or their breath. Some sacrifice their possessions, perform severe austerities, practice yoga, or study the Vedas. All who sacrifice advance towards the Supreme. These sacrifices approved by the Vedas suit different workers. Knowing this, one becomes liberated. (25‑32) ]

REVIEW: Krsna has explained how to do one's work as a sacrifice through this niskama karma. In Text 24 He said: "A person who is fully absorbed in Krsna consciousness is sure to attain the spiritual kingdom because of his full contribution to spiritual activities, in which the consummation is absolute and that which is offered is of the same spiritual nature." Krsna is describing in this verse work as a sacrifice. And the result of that type of work is association with Krsna and is on the platform of knowledge. Now, Krsna is going to explain others sacrifices, other austerities, other activities from the Vedas, other systems that ultimately will end in knowledge.

Classical Ācāryas
Śrī Śaṅkarācārya Classical
Translation
4.24 Brahma-arpanam, the ladle is Brahman: The knower of Brahman perceives the instrument with which he offers oblation in the fire as Brahman Itself. He perceives it as not existing separately from the Self, as one sees the non-existence of silver in nacre. In this sense it is that Brahman Itself is the ladle-just as what appears as silver is only narcre. (The two words brahma and arpanam are not parts of a compound word, samasa.) The meaning is that, to a knower of Brahman, what is perceived in the world as ladle is Brahman Itself. Similarly, brahma-havih, the oblations is Brahman: To him, what is seen as oblations is nothing but Brahman. In the same way, brahma-agnau, (-this is a compound word-) in the fire of Brahman: The fire into which oblation is hutam, poured; brahmana, by Brahman, by the agent, is Brahman Itself. The meaning is that Brahman Itself is the agent (of the offering). That he makes the offering-the act of offering-, that is also Brahman. And the result that is gantavyam, to be reached by him; that also is brahma eva, surely Brahman. Brahma-karma-samadhina, by him who has concentration on Brahman as the objective: Brahman Itself is the objective (karma); he who has concentration (samadhi) on That is brahma-karma-samdhih. The goal to be reached by him is Brahman alone. Thus, even the action undertaken by one who desires to prevent mankind from going astray is in reality inaction, for it has been sublated by the realization of Brahman. This being so, in the case of the monk from whom aciton has dropped off, who has renounced all activity, viewing his Knowledge as a (kind of) sacrifice, too, becomes all the more justifiable from the point of view of praising full realization. That is, whatever is well known as ladle etc. in the context of a sacrifice, all that, in the context of the Self, is Brahman Itself to one who has realized the supreme Truth. If not so, then, since all in Brahman, it would have been uselesss to specifically mention ladle etc. as Brahman. Therefore, all actions cease to exist for the man of realization who knows that Brahman Itself is all this. And this follows also from the absence (in him) of the idea of accessories. [See note on p.211.-Tr.] For the act called 'sacarifice' is not seen to exist without being in association with the idea of accessories. All such acts as Agnihotra etc. are associated with the ideas of such accessories as making an offering etc. to the particular gods who are revealed in the scriptures, and with the idea of agentship as also desire for results. But they are not found bereft of the ideas of such distinctions as exist among action, accessories and results, or unassociated with the ideas of agentship hankering for results. This (apparent) (activity of the man of Knowledge), however, stands dissociated from the ideas of differences among the accessories like ladle etc., actions and results, which get destroyed by the Knowledge of Brahman. Hence, it is inaction to be sure. And thus has it been shown in, 'He who finds inaction in action' (18), 'he really does not do anything even though engaged in action' (20), 'the organs act on the objects of the organs' (3.28), 'Remaining absorbed in the Self, the knower of Reality should think, "I certainly do not do anything"' (5.8), etc. While pointing out thus, the Lord demolishes in various places the ideas of differences among actions, accessories and results. And it is also seen in the case of rites such as Agnihotra undertaken for results (kamya), that the Agnihotra etc. cease to be (kamya) rites undertaken for selfish motives when the desire for their results is destroyed. Similarly, it is seen that actions done intentionally and unintentionally yeild different results. So, here as well, in the case of one who has his ideas of distinctions among accessories like ladle etc., actions and results eliminated by the knowledge of Brahman, even activites which are merely external movements amount to inaction. Hence it was said, 'gets totally destroyed.' Here some say: That which is Brahman is the ladle etc. It is surely Brahman Itself which exists in the five forms [Asscessories that can be indicated by the five grammatical case-ending, viz Nominative, Objective, Instrumental, Dative and Locative. (As for instance, the sacrificer, oblation, ladle, sacrificial fire, and Brahman.-Tr.) of accessories such as the ladle etc. and it is Itself which undertakes actions. There the ideas of ladle etc. are not eradicated, but the idea of Brahman is attributed to the ladle etc. as one does the ideas of Visnu etc. to images etc., or as one does the idea of Brahman ot name etc. Reply: True, this could have been so as well if the context were not meant for the praise of jnanayajna (Knowledge considered as a sacrifice). Here, however, after presenting full realization as expressed by the word jnana-yajna, and the varieties of rites as referred to by the word yajna (sacrifice), Knowledge has been praised by the Lord in, 'Jnana-yajna (Knowledge considered as a sacrifice) is greater than sacrifices reiring materials' (33). And in the present context, this statement, 'the ladle is Brahman' etc., is capable of presenting Knowledge as a sacrifice; otherwise, since Brahman is everything, it will be purposeless to speak specially only of ladle etc. as Brahman. But those who maintain that one has to superimpose the idea of Brahman on the ladle etc., like superimposing the idea of Visnu and others on images etc. and of Brahman on name etc., for them the knowledge of Brahma stated (in the verse) cannot be the intended subject-matter dealt with here, because according to them ladle etc. are the (primary) objects of knowledge (in the context of the present verse). Besides, knowledge in the form of superimposition of an idea cannot lead to Liberation as its result; and what is said here is, 'Brahman alone in to be realized by him'. Also, it is inconsistent to maintain that the result of Liberation can be achieved without full realization. And it goes against the context-the context being of full realization. This is supported by the fact that (the subject of ) full realization is introduced in the verse, 'He who finds inaction in action,' and at the end (of this chapter) the conclusion pertains to that very subject-matter. The chapter comes to a close by eulozing full realization itself in, 'Jnana-yajna (Knowledge considered as a sacrifice) is greater than sacrifices reiring materials', 'Achieving Knowledge, one৷৷.attains supreme Peace,' (39) etc. That being so, it is unjustifiable to suddenly say out of context that one has to superimpose the idea of Brahman on the ladle etc. like the superimposition of the idea of Visnu on images. Therefore this verse bears the meaing just as it has been already explained. As to that, after having presented Knowledge as a sacrifice, other sacrifices also are being mentioned now in, the verses beginning with, '(Other yogis undertake) sacrifice to gods alone,' etc., for eulogizing that Knowledge:
Śrī Rāmānujācārya Classical
Translation
4.24 The expression 'Brahman is the instrument to offer with' (It is to be remembered that in Ramanuja's system 'Brahman' in the primary sense is the 'Whole' with the Supreme Being as the Soul and Atmans and Matter (Prakrti) as His body in inseparable union with the Whole. So the word 'Brahman' can, according to the needs of each context, be used to indicate the Supreme Being, the Atman, or Prakrti; In verse 24 it has been used in all these senses. We have therefore put it in italics. See Introduction.) is adjectival to 'the oblation'. That by which an offering is given, such as a ladle, is an Arpana. It is called Brahman because it is an effect of Brahman, Brahman being the material cause of the universe. 'Brahmaarpanam' is the oblation, of which the instrument is Brahman. The oblation, just like the instrument with which it is offered, is also Brahman. It is offered by the agent Brahman into the fire of Brahman. He is the Brahma-karma-samadhi who contemplates thus on all acts as filled with the Supreme Brahman or as having the Supreme Brahman as the Self. He who contemplates on Brahman as the Soul of all actions, reaches Brahman alone, as his own self has the Supreme Brahman as Its Self. The meaning is that the individual self - which is Brahman because of Its having Brahman as Its Self - has to realise Its own real nature. All actions performed by an aspirant for release have the form of knowledge because of their association with the contemplation of the Supreme Brahman as their self. They are a direct means for the vision of the self without the meditation of Jnana Yoga. Thus, Sri Krsna, after explaining how Karma takes the form of knowledge, now speaks of the various kinds of Karma Yoga.
Śrī Abhinavagupta Classical
Translation
4.24 Brahmarpanam etc. That is to be offered to the Brahman (list) : that, the offering of which is in the Brahman i.e., the reentrance of which is only into That, just from which it has originated. The Brahman (2nd) : That which is the same as the entire universe what we see - this is that very oblation. Into the Brahman-fire : into the fire which is the same as the Brahman, the highly tranil Supreme Consciousness. By the Brahman : by one or the other action. Is poured : is offered for the augmentation of It's lumination. Hence, a man of Yoga, whose Brahman-action of this sort is itself a deep concentration - by him, the Brahman alone is [a goal] to be attained i.e., to be realised, not anything else; for there is no other thing. Alternatively [in the verse] the meaning 'by him' brings in, by implication, the meaning 'by whom'. So the following is the alignment [of words] : The action, in which the Brahman-oblation, intended to be an offering to a deity of the Brahman-nature, has been indeed poured into the Brahman-fire by the sacrificer, identical with the Brahman - that very Brahman-action of this sort is itself a deep contemplaiton, because it is the means to gain the innate nature of the Self. And what is attained by this Brahman-action-contemplation is the very Brahman Itself and not any other fruit. Indeed it has been maintained [by the Lord] as : 'The way in which men resort to Me, [in the same way I favour them]'. (IV, II) 'Those, who have cultivated the nature of performing sacrifice which is nothing but Me, but of the delimited nature - they attain, therefore, the fruit of similar [limited] nature. This is different matter. But, with regard to those who have realised the nature of the sacrifice identical with Me ( the Supreme Consciousness), the Unlimited and complete; how could they be entertaining a craving for a bit of limited fruit ?' This is the idea here. Thus, a top secret is furnished by this and by the succeeding verses. that has been also detailed by us (Ag.) - even though our intelligence is limited - as far as our intelligence permits, by not transgressing the instructions of our preceptors. Maybe, for a person without a regular course of the oral tradition [of the system], this looks like a picture painted on the sky and does not appeal to his mind. On that account we should not be blamed. It has been declared by some, in this context, that [here in this verse] the oblation, the fire and the instruments like sruk [used for offering the oblation into the fire in the sacrifice] and also the act [of offering] are all adjectives alifying the Brahmam. This [explanation] deserves to be ignored. For, these commentators have not troden on the path of the secret tradition.
Swami Sivananda Classical
Translation
4.24 Brahman is the oblation; Brahman is the melted butter (ghee); by Brahman is the oblation poured into the fire of Brahman; Brahman verily shall be reached by him who always sees Brahman in action.
Commentary

4.24 ब्रह्म Brahman? अर्पणम् the oblation? ब्रह्म Brahman? हविः the clarified butter? ब्रह्माग्नौ in the fire of Brahman? ब्रह्मणा by Brahman? हुतम् is offered? ब्रह्म Brahman? एव only? तेन by him? गन्तव्यम् shall be reached? ब्रह्मकर्मसमाधिना by the man who is absorbed in action which is Brahman.Commentary This is JnanaYajna or wisdomsacrifice wherein the idea of Brahman is substituted for the ideas of the instrument and other accessories of action? the idea of action itself and of its results. By entertaining such an idea the whole action melts away? as stated in the previous verse (No.23).When one attains to the knowledge of the Self or Selfrealisation his whole life becomes a wisdomsacrifice in which the oblation? the melted butter or the offering? the performer of the sacrifice? the action and the goal are all Brahman. He who meditates thus wholly upon Brahman shall verily attain to Brahman.The sage who has the knowledge of the Self knows that the oblation? the fire? the instrument by which the melted butter is poured into the fire and himself have no existence apart from that of Brahman. He who has realised through direct cognitio (Anubhava) that all is Brahman? does no action even if he performs actions. (Cf.III.15)

Swami Gambhīrānanda Classical
Translation
4.24 The ladle is Brahman [Some translate as 'Brahman is the ladle৷৷.,' etc.-Tr.], the oblations is Brahman, the offering is poured by Brahman in the fire of Brahman. Brahman alone is to be reached by him who has concentration on Brahman as the objective [As an object to be known and attained. (Some translate brahma-karma-samadhina as, 'by him who sees Brahman in action'.)
Shri Purohit Swami Classical
Translation
4.24 For him, the sacrifice itself is the Spirit; the Spirit and the oblation are one; it is the Spirit Itself which is sacrificed in Its own fire, and the man even in action is united with God, since while performing his act, his mind never ceases to be fixed on Him.
Related values & verses
Primary values
Yajña (Sacrifice / Spirit of Offering)
Related values
Tyaga (Renunciation / Letting Go)Karuna (Kindness / Compassion)Ahimsa (Non-violence / Compassion)Tapas (Austerity / Discipline)Guru Bhakti (Reverence for Teacher)Atma Nigraha (Self-control)Daksya (Resourcefulness / Skill)Maitri (Friendship / Goodwill)
Related verses
BG 9.16 BG 13.13 BG 7.19 SB 1.2.11 SB 11.13.24 SB 3.29.12 CC Ādi 2.117 CC Madhya 20.159 CC Madhya 25.30 Chāndogya Upaniṣad 3.14.1Bṛhadāraṇyaka Upaniṣad 2.5.1
Concepts
Maya
Related lectures
Personal Guidance
The offering, the offered, the fire, the offerer — all is Brahman; one absorbed in Brahman attains Him by such absorption.
Practical Applications
  • See every element of an offering as Brahman — not just the abstract idea.
  • Cultivate the perception that all acts of worship are pervaded by the Supreme.
  • Let the seeing itself become absorption.
Reflection Questions
  • Where am I splitting offering and offerer when they could be unified?
  • What does it mean experientially that all is pervaded by Brahman?
Analogy

A gardener tending Kṛṣṇa's Vṛndāvana grove: the seed, the soil, the water, the fruit, the gardener's hand — all are His spiritual energy, all belong to Him, all are for His pleasure. That is the brahma being named five times here — not undifferentiated Absolute but the spiritual nature of everything within the yajña offered to Kṛṣṇa. The arpaṇa, the haviḥ, the agni, the offerer, the karma — all of it is Kṛṣṇa's, and the one who sees this with samādhi reaches Him.

📝 My note

Source: vedabase.io

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