Namaste
In many places in the Gita occur such words as Brahmabhava, Brahmabhuta, Brahmasthiti ,Samya buddhi etc . It is also said that once possessed this spirit, one can gains supreme devotion ( 2/72,4/41,5/10,5/19,14/26,18/53-55). Brahman is that which is the vastest, that which extends everywhere and is all pervading in whom everything is included, whose existence is the cause why others exist—that ultimate reality without a second is known as Brahman. This constitutes supreme god’s absolute and attributeless nature( nirgun nirvishes bibhav of supreme god). This feeling of the existence of Brahman is known as Brahma-sadbhava or Brahma jnana. Once this knowledge is gained , all sense of distinction disappears, one discovers unity in diversity (18/20). At that stage one sees all the beings present in one’s soul and in God and sees God in all beings (6/29-30, 4/35,13/30).The devotee then dwells in God (6/31) and gains supreme devotion (18/54). He finds in his heart an all-embracing love,he finds everybody his equal (5/18-19). He gains the right to detached action, he no longer acts on his own (3/17).All the activities are simply reduced to ashes (4/37). The cosmic operatation of the Universal Being are carried out through him.
But the vedantist, upholding the theory of Maya, explains Brahmavada, in his own way. That is not the same thing as the Brahmavada of the Gita. According to the exponents of Maya, in a state of brahmabhava, jive jagat,Iswara everything melts away, for all these are the expressions of the Maya—only calm, nirgun nirvishes absolute reality remains. Thus it has no bearing on action or devotion.
But the brahmabhava of the Gita is an attributeless awareness of the supreme being of supreme god who is both attributeless and attribute possessing. It is grounded in Him (14/27), He is above brahman, (15/18). He is not merely the attributeless Brahman. He is creator mother ordainer grandfather lord friend protector and comrade (9/17-18). Thus the jiva possessed of the Brahmabhava of the Gita does not lapse into quiescence; he gains the right to detached action for serving God’s ends and supreme devotion for God. Thus the Gita and Bhagavata have called the man of knowledge ‘ the greatest of devotees’ ‘ the greatest lover of Divine’ ( Gita 7/17-18, Bhagavat 11/2/43). Without full understanding of the Purushottam tattva and Brahma tattva, many things in the Gita may appear incongruous and unjustified.