Chapter 4: Jñāna Karma Sannyāsa Yoga – Renunciation of Actions through Enlightenment / Verse 24

From Slokas 24 to 33, Krishna presents Yajna as an inner sacrifice, which attains its finale when all actions are done with the knowledge of Brahman – the Divine consciousness displaying all activities in Itself.

This is an exceptional pronouncement. Krishna gives his yajna thesis a ceremonial link. One who does all acts as yajna becomes a Brahma-karma-samadhin, says he. All his karmas become Brahman. Krishna illustrates this with the actual ceremonial sacrifice, with all its limbs becoming Brahman from start to finish.

Done without sanga, all activities become equally divine. Not that the result aimed at is had after performance. The very actions themselves become Brahman. This is what Krishna had said earlier also (3.15).

The state called Brahma-karma-samadhi is like the all- flooded state Krishna cited in the 2nd chapter (2.46). There it is water everywhere, but here it is Brahman everywhere and every time, from beginning to end!

Brahman is the last word as well as attainment in spiritual life. By any means, the goal to be attained is Brahman. How does this work for one, who practises asanga, non- clinging, in everything he does, without going into any kind of religious or yogic overtones? Will he also have the supreme benefit?

Krishna answers this question presenting the graphics of yajna. There being nothing different from Brahman, as everything in creation is a display of Brahman itself, what is there for any special performance to gain?

Krishna explains that the ladle used in sacrifice is Brahman’s display alone. Rice offered is also Brahman. The fire in the altar into which the offering is dropped is equally Brahman. The offerer himself too is Brahman indeed. Thus the mind, intelligence, nay all, are but Brahman alone. And the outcome can also be equally Brahman.

Brahmic thought thus gives no room for any division or difference, distraction or superimposition. Krishna explains even on the ceremonial ground that Brahmic thought and contemplation are a full-fold sadhana.

Our people have cherished this revelation with such fidelity and fervour that they have made it a practice to recite this verse at food time, especially in the Ashrams, the abodes of ascetics. Philosophy is not a theory for scholars and libraries alone. It is the cherished pursuit of seekers, no matter where they are and what they do.