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.
In simple words
Krishna describes the highest vision: "When a person sees the divine in the offering, in the fire, in the one who offers, and in the act of offering itself — when every part of every action is seen as sacred — that person reaches the divine."
Word-by-word meanings
ब्रह्मBrahmanअर्पणम्the oblationब्रह्मBrahmanहविःthe clarified butterब्रह्माग्नौin the fire of Brahmanब्रह्मणाby Brahmanहुतम्is offeredब्रह्मBrahmanएवonlyतेनby himगन्तव्यम्shall be reachedब्रह्मकर्मसमाधिनाby the man who is absorbed in action which is Brahman
Contemporary scholarly and practical interpretations for modern seekers.
Swami Sivananda
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 Chinmayananda
This interpretation draws on a specific tradition and may not represent the view of any single school. For authoritative guidance within a specific tradition, seek a qualified teacher.
This is a renowned verse that is recited in India before beginning a meal, yet most people neither understand its meaning nor make any effort to do so. Nevertheless, its significance is profound, and it contains within it the very essence of all Vedanta.
That infinite transcendent truth which is the substratum of this visible, ever-changing world is designated in Vedanta by the word Brahman. This same Brahman, when limited by a single body, is called the atman. One and the same principle is indicated by these two terms, and it is the roar of the lion of Vedanta that the atman is Brahman.
This verse employs the metaphor of the Vedic yajna. Every yajna contains four essential elements: (1) the deity to whom the offering is made, (2) fire, (3) the oblation worthy of being offered, and (4) the one who performs the yajna.
This verse describes the state of mind and the experience of the wise person who acts with the spirit of yajna. From the perspective of his realization, only one transcendent truth exists—not this world of names and forms born of ignorance. Therefore, he knows that all yajnas originate from Brahman, wherein the deity, fire, the oblation, and the performer are all Brahman. When one wave leaps from another wave and merges with a companion wave, observing this sight, we understand that all these waves are nothing but the ocean. The ocean plays within itself.
If a person can perceive the transcendent principle—the substratum pervading all the countless names, forms, actions, and interactions of the world—then everywhere and in all circumstances, the sight of things and beings reminds him of that infinite, blissful truth. The illumined person invokes Brahman in every action, and thus all his deeds dissolve into that supreme reality.
The purpose of reciting this verse before eating now becomes self-evident. Food is necessary to sustain the body, and when hunger is acute, any food tastes delicious. The intention of this prayer is that even while eating, we should not forget the truth. Let it be remembered that the eater, who is Brahman, invoking Brahman, offers the oblation in the form of food to the fire of digestion, which is also Brahman, dwelling in the belly. Through constant remembrance of this knowledge, a person rises above enjoyments and attains his infinite nature.
After clarifying the highest spirit of yajna, the Blessed Lord explains to Arjuna how, through proper understanding, every action becomes a yajna.