Chapter Four: 23-24
|To one who is devoid of attachment, who is liberated, whose mind is
established in knowledge, who works for the sake of sacrifice, the whole action is
dissolved. Brahman is the oblation. Brahman is the
By Brahman is the oblation poured into the fire (Brahman). Brahman verily shall be reached by him who always sees Brahman in action.
The sage who is established in wisdom regards his whole life itself as a sacrifice. Yajna (sacrifice) is Vishnu (God) - God sacrificed his unity, as it were, in the fire of diversity, creating infinite beings and imposing on himself the duty of preserving and redeeming them.
Nothing can be "outside" the infinite God. Nothing can be apart from his being. This creation, too, is within him. All the activity that is experienced takes place within him. The only suitable analogy is the dream in which the dreamer creates space, time and material diversity within himself and views the phenomenon as if he were apart from the other dream-objects, which derive their power, intelligence and individuality from the dreamer himself. Hence, the world is often spoken of as God's dream.
This knowledge should be sustained even in our waking state of consciousness. God is in all. God is the all. God is the all-in-all. The symbol of the Indian ritual of yajna or havan can be extended to include all actions. The performer of the action, the instruments used, the act itself and the one to whom it is directed - all are God only.
God or the reality is not a static existence but a process, beginningless and endless. Thus, there is nothing unsacred in the universe. To live in this spirit is brahma-karma-samadhi or egoless participation in the will of God, described in verse twenty-one as "doing mere bodily action" without the least trace of egoistic notion, which creates isolation from the totality. The wise man sees that the bodily functions are already and always will be independent of the ego!
Web Editor's Notes
The Venkatesa Gita Daily Readings
The Song of God: The Bhagavad Gita
Translation by Swami Sivananda and Commentary by Swami Venkatesananda
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