Repeating the idea already expressed earlier in a famous stanza in the Geeta, (IV-24) this verse expresses how the Self is the existence everywhere, in all actions and factors constituting actions. Ritualistic actions constitute worship. At the time of the Mahabharata, divine worship was always undertaken in Vedic ritualism (Kratu), by ritualistic adoration of the deity as prescribed in the Smriti (Yajna), or by food-offerings for the ancestors (Swadha). Arjuna is here taught that all these methods of worship are, in a sense, nothing but the worship of the Self.

Not only are the different ritualistic prescriptions all presided over by the Self, but the medicinal herbs (Oushadha) used in the sacrifice, the ghee (Ajya — clarified butter) poured into the altar-of-fire the oblations (Hutam) offered, the fire (Agni) that is invoked, the mantras chanted — all of them are nothing but the Self alone expressed through different equipments in different fields. When a variety of ornaments is made from a mass of gold, the gold can certainly say that “I am the pendant, I am the ring, I am the chain, I am its shine, I am its hook; I alone am its shape and its glory.” Similarly, the Self, being the essence of all happenings and circumstances in which the devotee attempts to adore the Eternal, this assertion here is perfectly acceptable to all philosophic-minded readers.

AGAIN:

Aham, I; am the kratuh, a kind of Vedic sacrifice; I Myself am the yajnah, sacrifice as prescribed by the Smrtis; further, I am svadha, the food that is offered to the manes; I am ausadham-by which word is meant the food that is eaten by all creatures. Or, svadha means food in general of all creatures, and ausadha means medicine for curing diseases. I am the mantra with which offering is made to manes and gods. I Myself am the ajyam, oblations; and I am agnih, the fire-I Myself am the fire into which the oblation is poured. And I am the hutam, act of offering. Besides,