brÄhmaášÄ ĹŤcuḼ
tvaáš kratus tvaáš havis tvaáš hutÄĹaḼ svayaáš
tvaáš hi mantraḼ samid-darbha-pÄtrÄáši ca
tvaáš sadasyartvijo dampatÄŤ devatÄ
agnihotraáš svadhÄ soma Äjyaáš paĹuḼ
brÄhmaášÄḼ - the brÄhmaášas; ĹŤcuḼ - said; tvam - You; kratuḼ - sacrifice; tvam - You; haviḼ - offering of clarified butter; tvam - You; huta-ÄĹaḼ - fire; svayam - personified; tvam - You; hi - for; mantraḼ - the Vedic hymns; samit-darbha-pÄtrÄáši - the fuel, the kuĹa grass and the sacrificial pots; ca - and; tvam - You; sadasya - the members of the assembly; áštvijaḼ - the priests; dampatÄŤ - the chief person of the sacrifice and his wife; devatÄ - demigods; agni-hotram - the sacred fire ceremony; svadhÄ - the offering to the forefathers; somaḼ - the soma plant; Äjyam - the clarified butter; paĹuḼ - the sacrificial animal.
In this statement Lord Viᚣášuâs all-pervasiveness is partially explained. It is said in the Viᚣášu PurÄáša that as a fire situated in one place emanates its heat and illumination everywhere, so whatever we see within the material or spiritual worlds is nothing but a manifestation of different energies emanating from the Supreme Personality of Godhead. The brÄhmaášasâ statement is that Lord Viᚣášu is everything â the fire, the offering, the clarified butter, the utensils, the place of sacrifice and the kuĹa. He is everything. It is confirmed herein that the performance of saáš kÄŤrtana-yajĂąa in this age is as good as all other yajĂąas in all other ages. If one performs saáš kÄŤrtana-yajĂąa by chanting Hare KášášŁáša, Hare KášášŁáša, KášášŁáša KášášŁáša, Hare Hare/ Hare RÄma, Hare RÄma, RÄma RÄma, Hare Hare, there is no need to arrange elaborate paraphernalia for the prescribed sacrificial ceremonies recommended in the Vedas. In the chant of the holy names, Hare and KášášŁáša, Hare means the energy of KášášŁáša, and KášášŁáša is the viᚣášu-tattva. Combined together they are everything. In this age, persons are harassed by the influence of Kali-yuga and cannot arrange for all the requisite paraphernalia for performing sacrifice as recommended in the Vedas. But if one simply chants Hare KášášŁáša, it is to be understood that he is performing all kinds of yajĂąa because there is nothing within our vision except Hare (the energy of KášášŁáša) and KášášŁáša. There is no difference between KášášŁáša and His energies. Thus, since everything is a manifestation of His energy, it is to be understood that everything is KášášŁáša. One simply has to accept everything in KášášŁáša consciousness, and he is a liberated person. One should not misunderstand that because everything is KášášŁáša, KášášŁáša has no personal identity. KášášŁáša is so full that in spite of keeping Himself separate from everything by His energy, He is everything. This is confirmed in Bhagavad-gÄŤtÄ, Ninth Chapter. He is spread throughout the creation as everything, but still He is not everything. The philosophy recommended by Lord Caitanya is that He is simultaneously one and different.