Bhagavān Kṛṣṇa continues the teaching of yajña. In the previous shloka, Prajāpati created human beings along with yajña and instructed them to prosper through it. Now the verse explains how that prosperity happens: through mutual nourishment between human beings and the devatās.

Here yajña must be understood as karma-yoga itself — a life of sacrifice, contribution, sharing, worship, and harmony. It is not merely a fire ritual. A yajña-life means that I do not live only as a consumer. I recognize that I am constantly receiving from the whole: from nature, society, parents, teachers, scriptures, animals, plants, rivers, rain, sunlight, and Bhagavān’s order. Therefore, I live by giving back.

This giving back is expressed through the pañca-mahā-yajñas: reverence and worship of the devatās, gratitude to ancestors, study and preservation of scripture, service to human beings, and care for animals, plants, and the environment. A person living such a life does not exploit nature to feed greed. He lives with restraint, gratitude, and responsibility.

The devatās are the presiding deities of natural forces. Indra presides over rain and thunder. Varuṇa presides over waters. Agni presides over fire. Sūrya gives light and energy. These devatās represent the sacred order behind nature. To nourish the devatās means to live in harmony with this order through yajña, dharma, worship, contribution, and non-exploitation.

Then the devatās nourish us in return. Rain comes properly. Rivers flow. Crops grow. Fire cooks. Sunlight sustains life. Seasons move in rhythm. Society receives the conditions needed for health, food, livelihood, and spiritual pursuit.

This mutual nourishment is called parasparaṁ bhāvayantaḥ — nourishing one another. Human beings support the cosmic order through yajña, and the cosmic order supports human beings through natural abundance. When this relationship is broken, life becomes conflict. When it is honored, there is prosperity and progress.

The verse ends with śreyaḥ param avāpsyatha — you will attain the supreme good. This includes not merely material prosperity but also inner maturity, dhārmic living, and readiness for mokṣa. Therefore, yajña is ecological, social, religious, and spiritual responsibility all together.