' The commentator takes these words
as implying 'who regards every essential of Sacrifice as Brahma.'
Although I have followed the commentator, yet I think his interpretation
to be rather far-fetched. Why may not the words be taken in a literal
sense? He who takes Brahma to be all things and all things to be Brahma,
becomes sinless and deserves to be called a Brahmana. The last word of
the second tine simply means 'who does not regard his own self as the
actor.' The view expressed in the Gita is that we should do all acts
believing ourselves to be only agents or instruments of the Supreme
deity. Acts are His, we are only His tools. Such a conviction is sure to
guard us against all evil acts.
1170. What is said in verse 17 is that when Sacrifices are done from a
sense of duty, notwithstanding their incompleteness, they become
efficacious. It is only when they are performed from desire of fruit that
expiation becomes necessary if their completion be obstructed by any
cause. Having thus applauded the Sacrifices (represented by acts) of the
truly wise, other kinds of Sacrifices are indicated in verse 18. K.P.
Singha translates 18 correctly. The Burdwan version is erroneous.
1171. Swayajna is literally 'sacrifice in one's own self'; hence, Yoga,
Brahmam vedam is Pranava or Om.
1172. K.P. Singha erroneously translates this verse. The Burdwan version,
so far as it goes, is correct. Sarvam Brahma is explained as Pranava,
which is akhilam daivatam, for the Srutis declare that Omkarah
sarvadaivatyah, Brahmani is Brahmavidi.
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