Verse 4.24

Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 4.24:

ब्रह्मार्पणं ब्रह्म हविर् ब्रह्माग्नौ ब्रह्मणा हुतम् ।
ब्रह्मैव तेन गन्तव्यं ब्रह्म-कर्म-समाधिना ॥ २४ ॥

brahmārpaṇaṃ brahma havir brahmāgnau brahmaṇā hutam |
brahmaiva tena gantavyaṃ brahma-karma-samādhinā || 24 ||

brahma–to the supreme spiritual reality; arpaṇam–the offering (that is, with sacrificial spoons and other paraphernalia); brahma–(becomes) spirit; haviḥ–the ghee (and other ingredients for offering); brahma–becomes spirit; agnau–into the fire; brahmaṇā–by that brāhmaṇa; hutam–his offering (of foods); brahma–(becomes) spirit; eva–certainly; tena–by that; gantavyam–is worthy to be attained; brahma-karma–with spiritual action; samādhinā–by trance.

In the performance of a fire sacrifice (yajña), in which the instruments for offering (such as spoon), the ingredients to be offered (such as ghee), the place where the offering is made (the sacrificial fire), the person making the offering (the priest) and the act of offering itself are brahma, or spiritual in nature, and meant for the revelation of brahma (transcendence). Indeed brahma is the fruit obtained by a person who is one-pointedly absorbed in seeking revelation of brahma in the performance of such action.

Commentary: Sārārtha-Varṣiṇī Ṭīkā

(By Śrīla Viśvanātha Cakravartī Ṭhākura; the innermost intention of the commentary named ‘the shower of essential meanings’)

The previous verse states that one should perform work as an act of sacrifice (yajña) to the Supreme. What is the nature of such sacrifice? In anticipation of this question, Śrī Bhagavān speaks this verse beginning with the word brahmārpaṇam. Arpaṇam refers to the instrument with which the offering is made. The ladle used in the sacrifice and other such instruments are transcendental, or brahma. What is offered, such as the ghee and grains, is also brahma. Brahmāgnau means that the resting place of the sacrificial fire and the sacrificial fire itself are brahma. The brāhmaṇa who performs the yajña is also brahma. Thus brahma (the Supreme) is the only desirable object for a wise man. There is no other result. If one asks why, the answer is that this activity is identical to brahma, and therefore, it leads to samādhi, exclusive concentration of the mind. No other fruit is obtained.

Commentary: Sārārtha-Varṣiṇī Prakāśikā-vṛtti

(By Śrīla Bhaktivedānta Nārāyaṇa Gosvāmī Mahārāja; the explanation that illuminates the commentary named Sārārtha-varṣiṇī)

In sacrificial acts, the special instrument used to offer ghee into the fire is called a sruva. The ingredients offered to the demigods in the sacrifice are called havi.

Śrīla Bhaktivinoda Ṭhākura quotes Kṛṣṇa as saying, “Hear how work in the form of sacrifice gives rise to knowledge. I will explain various types of sacrifice later. Now, I will explain the fundamental principle behind it. Material actions are compulsory for the living entity who is bound to material consciousness. In such mundane activities, the faithful discharge of prescribed duties in which one can deliberate on spiritual reality, or cit-tattva, is called yajña. When conscious reality manifests in matter, it is called brahma. That brahma is merely My bodily effulgence. Spiritual reality (cit-tattva) is quite distinct from the whole material universe. Yajña is perfect when its five constituents, namely arpaṇam (the instrument for offering), havi (the ingredients), agni (the fire), hotā (the doer) and phala (the fruit), are the resting place of brahma, that is, when they are meant for the revelation of brahma. A person’s activity is known as brahma-yajña when he seeks revelation of brahma in his actions with concentrated meditation. The instruments of offering, the ingredients, the fire, the doer (that is, his very own existence) and the fruits are all brahma. Thus their ultimate destination is also brahma.”