ब्रह्मार्पणं ब्रह्महविर्ब्रह्माग्नौ ब्रह्मणा हुतम्।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना।।4.24।।
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.)
4.24 The expression Brahman is the instrument to offer with (It is to be remembered that in Ramanujas 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.
Brahmaarpanam brahmahavirbrahmaagnau brahmanaa hutam; Brahmaiva tena gantavyam brahmakarmasamaadhinaa.
brahma—Brahman; arpaṇam—the ladle and other offerings; brahma—Brahman; haviḥ—the oblation; brahma—Brahman; agnau—in the sacrificial fire; brahmaṇā—by that person; hutam—offered; brahma—Brahman; eva—certainly; tena—by that; gantavyam—to be attained; brahma—Brahman; karma—offering; samādhinā—those completely absorbed in God-consciousness
