DharmaPragya
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga)
Containing 42 sacred Sanskrit shlokas with multi-author commentaries and translations.
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 1
Verse 1 of 42
SANSKRIT TEXT
श्री भगवानुवाच इमं विवस्वते योगं प्रोक्तवानहमव्ययम्। विवस्वान् मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत्।।4.1।।
TRANSLITERATION
śhrī bhagavān uvācha imaṁ vivasvate yogaṁ proktavān aham avyayam vivasvān manave prāha manur ikṣhvākave ’bravīt
Sanskrit Word Meanings
"The Lord said, "I taught this imperishable Yoga to Vivasvan; Vivasvan taught it to Manu; Manu declared it to Iksvaku.""
"The Blessed Lord said, "I imparted this imperishable Yoga to Vivasvan, who then taught it to Manu, who in turn transmitted it to Iksavaku."
"The Blessed Lord said, "I taught this imperishable Yoga to Vivasvan; he then told it to Manu; Manu proclaimed it to Ikshvaku."
"The Bhagavad said, "This changeless Yoga I had properly taught thus to Vivasvat; Vivasvat correctly told it to Manu; and Manu declared it to Iksvaku.""
"Lord Shri Krishna said: I taught this imperishable philosophy to Vivaswān, the founder of the Sun dynasty; Vivaswān gave it to Manu, the lawgiver, and Manu to King Ikshvāku."
"4.1 इमम् this? विवस्वते to Vivasvan? योगम् Yoga? प्रोक्तवान् taught? अहम् I? अव्ययम् imperishable? विवस्वान् Vivasvan? मनवे to Manu? प्राह taught? मनुः Manu? इक्ष्वाकवे to Ikshvaku? अब्रवीत् taught.Commentary Vivasvan means the sun. Ikshvaku was the son of Manu. Ikshvaku was the reputed ancestor of the solar dynasty of Kshatriyas.This Yoga is said to be imperishable because the result or fruit? i.e.? Moksha? that can be attained through it is imperishable.If the rulers of dominions possess a knowledge of the Yoga taught by Me in the preceding two discourses? they can protect the Brahmanas and rule their kingdom with justice. So I taught this Yoga to the Sungod in the beginning of evolution."
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 2
Verse 2 of 42
SANSKRIT TEXT
एवं परम्पराप्राप्तमिमं राजर्षयो विदुः। स कालेनेह महता योगो नष्टः परन्तप।।4.2।।
TRANSLITERATION
evaṁ paramparā-prāptam imaṁ rājarṣhayo viduḥ sa kāleneha mahatā yogo naṣhṭaḥ parantapa
Sanskrit Word Meanings
"Thus handed down in succession, the royal sages knew this (Karma Yoga). But with a long lapse of time, O Arjuna, that Yoga was lost to the world."
"The king-sages knew this yoga, which was received in regular succession. That yoga, O destroyer of foes, is now lost due to a long lapse of time."
"This, handed down in regular succession by the royal sages, was known. This Yoga, however, has been lost here over time, O Parantapa (burner of the foes)."
"Thus, the regal sages knew this, which was received in regular succession. Over time, however, this Yoga has been lost, O scorcher of enemies!"
"The Divine Kings knew it, for it was their tradition; then, after a long time, it was at last forgotten."
"4.2 एवम् thus? परम्पराप्राप्तम् handed down in regular succession? इमम् this? राजर्षयः the royal sages? विदुः knew? सः this? कालेन by lapse of time? इह here? महता by long? योगः Yoga? नष्टः destroyed? परन्तप O Parantapa.Commentary The royal sages Men who were kings and at the same time sages also? learnt this Yoga.Arjuna could burn or harass his foes? like the sun? by the heat of his valour and power. Hence the name Parantapa."
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 3
Verse 3 of 42
SANSKRIT TEXT
स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः। भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम्।।4.3।।
TRANSLITERATION
sa evāyaṁ mayā te ’dya yogaḥ proktaḥ purātanaḥ bhakto ’si me sakhā cheti rahasyaṁ hyetad uttamam
Sanskrit Word Meanings
"It is the same ancient Yoga that I am now teaching you, for you are My devotee and My friend. For, this is a supreme mystery."
"That ancient Yoga itself, which is this, has been taught to you by Me today, considering you to be My devotee and friend, for this Yoga is a profound secret."
"That same ancient yoga has been today taught to you by me, for you are my devotee and my friend; it is the supreme secret."
"The same ancient Yoga has now been taught to you by Me, on the grounds that you are both My devotee and friend. This is the highest secret."
"It is the same ancient path that I have now revealed to you, for you are my devotee and my friend. It is the supreme secret."
"4.3 सः that? एव even? अयम् this? मया by Me? ते to thee? अद्य today? योगः Yoga? प्रोक्तः has been taught? पुरातनः ancient? भक्तः devotee? असि thou art? मे My? सखा friend? च and? इति thus? रहस्यम् secret? हि for? एतत् this? उत्तमम् best.Commentary This Yoga contains profound and subtle teachings. Hence it is the supreme secret which is revealed by the Lord."
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 4
Verse 4 of 42
SANSKRIT TEXT
अर्जुन उवाच अपरं भवतो जन्म परं जन्म विवस्वतः। कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति।।4.4।।
TRANSLITERATION
arjuna uvācha aparaṁ bhavato janma paraṁ janma vivasvataḥ katham etad vijānīyāṁ tvam ādau proktavān iti
Sanskrit Word Meanings
"Arjuna said, "Your birth was later, and Vivasvan's birth was earlier. How then can I understand that you taught it in the beginning?""
"Arjuna said, "Your birth was later, whereas Vivasvan's birth was earlier. How am I to understand that You instructed him in the beginning?""
"Arjuna said, "Later was Thy birth, and prior to it was the birth of Vivasvan (the Sun); how am I to understand that Thou hast taught this Yoga from the beginning?""
"Arjuna said, "Your birth is later, while the birth of Vivasvat is earlier; how am I then to understand that You had properly taught him this in the beginning?""
"Arjuna asked: My Lord! Vyasawana was born before You; how then can You have revealed it to him?"
"4.4 अपरम् later? भवतः Thy? जन्म birth? परम् prior? जन्म birth? विवस्वतः of Vivasvan? कथम् how? एतत् this? विजानीयाम् am I to understand? त्वम् Thou? आदौ in the beginning? प्रोक्तवान् taughtest? इत thus.Commentary Thy birth took place later in the hourse of Vasudeva Vivasvan or Vivasvat (the Sun) was born earlier in the beginning of evolution. How am I to believe that Thou taughtest this Yoga in the beginning to Vivasvan? and that Thou? the selfsame person? hast now taught it to me I am not able to reconcile this. Be kind enought to enlighten me? O my Lord."
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 5
Verse 5 of 42
SANSKRIT TEXT
श्री भगवानुवाच बहूनि मे व्यतीतानि जन्मानि तव चार्जुन। तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप।।4.5।।
TRANSLITERATION
śhrī bhagavān uvācha bahūni me vyatītāni janmāni tava chārjuna tānyahaṁ veda sarvāṇi na tvaṁ vettha parantapa
Sanskrit Word Meanings
"The Lord said, "Many of My births have passed, O Arjuna, as have yours. I know them all, but you do not know them.""
"The Blessed Lord said, "O Arjuna, many lives of Mine have passed, and so have yours. I know them all, but you do not know, O scorcher of enemies!""
"The Blessed Lord said, "Many births of Mine have passed, as well as of thine, O Arjuna; I know them all, but thou knowest not, O Parantapa (scorcher of foes).""
"The Bhagavat said, "O Arjuna, many births of Mine as well as yours have passed. All of them I know, but you do not, O scorcher of foes!""
"Lord Shri Krishna replied: I have been born again and again, from time to time; thou too, O Arjuna! My births are known to me, but yours are unknown to you."
"4.5 बहूनि may? मे My? व्यतीतानि have passed away? जन्मानि births? तव thy? च and? अर्जुन O Arjuna? तानि them? अहम् I? वेद know? सर्वाणि all? न not? त्वम् thou? वेत्थ knowest? परन्तप O Parantapa.Commentary You have no intuitional knowledge. The eye of wisdom has not been opened in you on account of your past actions. So your power of vision is limited and therefore you do not know your previous births. But I know them because I am omniscient."
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 6
Verse 6 of 42
SANSKRIT TEXT
अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन्। प्रकृतिं स्वामधिष्ठाय संभवाम्यात्ममायया।।4.6।।
TRANSLITERATION
ajo ’pi sannavyayātmā bhūtānām īśhvaro ’pi san prakṛitiṁ svām adhiṣhṭhāya sambhavāmyātma-māyayā
Sanskrit Word Meanings
"Though I am birthless and of immutable nature, and the Lord of all beings, yet by employing My own Nature (Prakrti), I am born out of My own free will."
"Though I am birthless and undecaying by nature, and the Lord of beings, yet by subjugating My Prakriti, I take birth through My own Maya."
"Though I am unborn and of imperishable nature, and though I am the Lord of all beings, yet, governing my own nature, I am born by my own Maya."
"Though I am unborn and changeless Self, though I am the Lord of all beings, yet, presiding over My own nature, I take birth by My own trick of illusion."
"There is no beginning to Me. Though I am imperishable and the Lord of all that exists, I manifest Myself by My own will and power."
"4.6 अजः unborn? अपि also? सन् being? अव्ययात्मा of imperishable nature? भूतानाम् of beings? ईश्वरः the Lord? अपि also? सन् being? प्रकृतिम् Nature? स्वाम् My own? अधिष्ठाय governing? संभवामि come into being? आत्ममायया by My own Maya.Commentary Man is bound by Karma. So he takes birth. He is under the clutches of Nature. He,is deluded by the three alities of Nature whereas the Lord has Maya under His perfect control. He rules over Nature? and so He is not under the thraldom of the alities o Nature. He appears to be born and embodied through His own Maya or illusory power? but is not so in reality. His embodiment is ? as a matter of fact? apparent? It cannot affect in the least His true divine nature. (Cf.IX.8)."
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 7
Verse 7 of 42
SANSKRIT TEXT
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत। अभ्युत्थानमधर्मस्य तदाऽऽत्मानं सृजाम्यहम्।।4.7।।
TRANSLITERATION
yadā yadā hi dharmasya glānir bhavati bhārata abhyutthānam adharmasya tadātmānaṁ sṛijāmyaham
Sanskrit Word Meanings
"Whenever there is a decline of Dharma, O Arjuna, and an uprising of Adharma, then I incarnate myself."
"O scion of the Bharata dynasty, whenever there is a decline in virtue and an increase in vice, then I manifest Myself."
"Whenever there is a decline of righteousness and an increase of unrighteousness, O Arjuna, then I manifest Myself."
"For, whenever there is a decay of righteousness and the rise of unrighteousness, then, O descendant of Bharata, I send forth that which the Self is unimportant."
"Whenever spirituality decays and materialism is rampant, then, O Arjuna, I reincarnate myself."
"4.7 यदा यदा whenever? हि surely? धर्मस्य of righteousness? ग्लानिः decline? भवति is? भारत O Bharata? अभ्युत्थानम् rise? अधर्मस्य of unrighteousness? तदा then? आत्मानम् Myself? सृजामि manifest? अहम् I.Commentary Dharma is that which sustains and holds together. There is no proper eivalen for this term in the English language. That which helps a man to attain to Moksha or salvation is Dharma. That which makes a man irreligious or unrighteous is Adharma. That which elevates a man and helps him reach the goal of life and attain knowledge is Dharma that which drags him and hurls him down in the abyss of worldliness and ignorance is Adharma."
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 8
Verse 8 of 42
SANSKRIT TEXT
परित्राणाय साधूनां विनाशाय च दुष्कृताम्। धर्मसंस्थापनार्थाय संभवामि युगे युगे।।4.8।।
TRANSLITERATION
paritrāṇāya sādhūnāṁ vināśhāya cha duṣhkṛitām dharma-sansthāpanārthāya sambhavāmi yuge yuge
Sanskrit Word Meanings
"For the protection of the good and the destruction of the wicked, for the establishment of Dharma, I am born from age to age."
"For the protection of the pious, the destruction of the evil-doers, and the establishment of virtue, I manifest myself in every age."
"For the protection of the good, for the destruction of the wicked, and for the establishment of righteousness, I am born in every age."
"For the protection of the good people, and for the destruction of evildoers, and for the purpose of firmly establishing righteousness, I take birth in every age."
"To protect the righteous, to destroy the wicked, and to establish the kingdom of God, I am reborn from age to age."
"4.8 परित्राणाय for the protection? साधूनाम् of the good? विनाशाय for the destruction? च and? दुष्कृताम् of the wicked? धर्मसंस्थापनार्थाय for the establishment of righteousness? संभवामि (I) am born? युगे युगे in every age.Commentary Sadhunam The good who lead a life of righteousness? who utiles their bodies in the service of humanity? who are free from selfishness? lust and greed? and who devote their lives to divine contemplation.Dushkritam Evildoers who lead a life of unrighteousness? who break the laws of the society? who are vain and are dishonest and greedy? who injure others? who take possession of the property of others by force? and who commit atrocious crimes of various sorts."
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 9
Verse 9 of 42
SANSKRIT TEXT
जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः। त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन।।4.9।।
TRANSLITERATION
janma karma cha me divyam evaṁ yo vetti tattvataḥ tyaktvā dehaṁ punar janma naiti mām eti so ’rjuna
Sanskrit Word Meanings
"He who thus knows in truth My divine birth and actions does not get rebirth after leaving the body; he will come to Me, O Arjuna."
"He who thus knows truly the divine birth and actions of Mine does not get rebirth after casting off the body. He attains Me, O Arjuna."
"He who thus knows, in their true light, My divine birth and actions, having abandoned the body, is not born again; he comes to Me, O Arjuna."
"Whoever knows correctly the divine birth and action of Mine, he, upon abandoning the body, does not go to rebirth, but goes to Me, O Arjuna!"
"He who realizes the divine truth concerning My birth and life does not take birth again; and when he leaves his body, he becomes one with Me."
"4.9 जन्म birth? कर्म action? च and? मे My? दिव्यम् divine? एवम् thus? यः who? वेत्ति knows? तत्त्वतः in true light? त्यक्त्वा having abandoned? देहम् the body? पुनः again? जन्म birth? नः not? एति gets? माम् to Me? एति comes? सः he? अर्जुन O Arjuna.Commentary The Lord? though apparently born? is always beyond birth and death though apparently active for firmly establishing righteousness? He is ever beyond all actions. He who knows this is never born again. He attains knowledge of the Self and becomes liberated while living.The birth of the Lord is an illusion. It is Aprakrita (beyond the pale of Nature). It is divine. It is peculiar to the Lord. Though He appears in human form? His body is Chinmaya (full of consciousness? not inert matter as are human bodies composed of the five elements)."
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 10
Verse 10 of 42
SANSKRIT TEXT
वीतरागभयक्रोधा मन्मया मामुपाश्रिताः। बहवो ज्ञानतपसा पूता मद्भावमागताः।।4.10।।
TRANSLITERATION
vīta-rāga-bhaya-krodhā man-mayā mām upāśhritāḥ bahavo jñāna-tapasā pūtā mad-bhāvam āgatāḥ
Sanskrit Word Meanings
"Freed from desire, fear, and wrath, absorbed in Me, depending upon Me, purified by the austerity of knowledge, many have attained My state."
"Many who were devoid of attachment, fear, and anger, who were absorbed in Me, who had taken refuge in Me, and were purified by the austerity of knowledge, have attained My state."
"Freed from attachment, fear, and anger, absorbed in Me, taking refuge in Me, purified by the fire of knowledge, many have attained My Being."
"Many persons, who are free from passion, fear, and anger; are full of Me; take refuge in Me; and have become pure through the austerity of wisdom—they have come to My being."
"Many have merged their existences in Mine, being freed from desire, fear, and anger, always filled with Me and purified by the illuminating flame of self-abnegation."
"4.10 वीतरागभयक्रोधाः freed from attachment? fear and anger? मन्मयाः absorbed in Me? माम् Me? उपाश्रिताः taking refuge in? बहवः many? ज्ञानतपसा by the fire of knowledge? पूताः purified? मद्भावम् My Being? आगताः have attained.Commentary When one gets knowledge of the Self? attachment to senseobjects ceases. When he realises he is the constant? indestructible? eternal Self and that change is simply a ality of the body? then he becomes fearless. When he becomes desireless? when he is free from selfishness? when he beholds the Self only everywhere? how can anger arise in himHe who takes refuge in Brahman or the Absolute becomes firmly devoted to Him. He becomes,absorbed in Him (Brahmalina or Brahmanishtha). Jnanatapas is the fire of wisdom. Just as fire burns cotton? so also this Jnanatapas burns all the latent tendencies (Vasanas)? cravings (Trishnas)? mental impressions (Samskaras)? sins and all actions? and purifies the aspirants. (Cf.II.56IV.19to37)."
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 11
Verse 11 of 42
SANSKRIT TEXT
ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्। मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः।।4.11।।
TRANSLITERATION
ye yathā māṁ prapadyante tāns tathaiva bhajāmyaham mama vartmānuvartante manuṣhyāḥ pārtha sarvaśhaḥ
Sanskrit Word Meanings
"Whoever resorts to Me in any manner, I favor them in the same manner; men experience Me alone in different ways, O Arjuna."
"According to the manner in which they approach Me, I favor them in that same manner. O son of Partha, humans follow My path in every way."
"In whatever way men approach Me, even so do I reward them; My path do men tread in all ways, O Arjuna."
"The way in which people resort to Me, in the same way I favor them. O son of Prtha, all kinds of people follow My path."
"However men try to worship Me, I welcome them. Whatever path they take, it leads to Me in the end."
"4.11 ये who? यथा in whatever way? माम् Me? प्रपद्यन्ते approach? तान् them? तथा so? एव even? भजामि reward? अहम् I? मम My? वर्त्म path? अनुवर्तन्ते follow? मनुष्याः men? पार्थ O Partha? सर्वशः in all ways.Commentary I reward men by bestowing on them the objects they desire in accordance with their ways and the motives with which they seek Me. If anyone worships Me with selfish motives I grant him the objects he desires. If he worships Me unselfishly for attaining knowledge of the Self? I grant him Moksha or final liberation. I am not at all partial to anyone. (Cf.VII.21andIX.23)."
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 12
Verse 12 of 42
SANSKRIT TEXT
काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः। क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा।।4.12।।
TRANSLITERATION
kāṅkṣhantaḥ karmaṇāṁ siddhiṁ yajanta iha devatāḥ kṣhipraṁ hi mānuṣhe loke siddhir bhavati karmajā
Sanskrit Word Meanings
"Those who desire the fruits of their ritualistic acts, sacrifice to the gods here; for, success quickly accrues in the world of men."
"Longing for the fruition of their actions (of their rites and duties), they worship the gods here. For, in the human world, success from action comes quickly."
"Those who long for success in action in this world sacrifice to the gods; for success is quickly attained by men through action."
"Those who desire success in their actions perform sacrifices, intending them for the deities. For, the success born of ritualistic actions is quick in the world of men."
"Those who seek success worship the Powers, and their actions in this world bear immediate fruit."
"4.12 काङ्क्षन्तः those who long for? कर्मणाम् of actions? सिद्धिम् success? यजन्ते sacrifice? इह in this world? देवताः gods? क्षिप्रम् ickly? हि because? मानुषे in the human? लोके (in the) world? सिद्धिः success? भवति is attained? कर्मजा born of action.Commentary It is very difficult to attain to the knowledge of the Self or Selfrealisation. It demans perfect renunciation. The aspirnat should possess the four means and many other virtues? and practise constant and intense meditaion. But worldly success can be attained ickly and easily."
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 13
Verse 13 of 42
SANSKRIT TEXT
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः। तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम्।।4.13।।
TRANSLITERATION
chātur-varṇyaṁ mayā sṛiṣhṭaṁ guṇa-karma-vibhāgaśhaḥ tasya kartāram api māṁ viddhyakartāram avyayam
Sanskrit Word Meanings
"The system of four stations was created by Me, according to the distinction of Gunas and Karma. Though I am their creator, know Me to be non-agent and immutable."
"The four castes have been created by Me through a classification of the gunas and duties. Even though I am the agent of that (act of classification), still know Me to be non-agentive and changeless."
"The fourfold caste has been created by Me according to the differentiation of Guna and Karma; though I am the author of it, know Me as non-doer and immutable."
"I have created the four-fold caste structure according to the division of their respective qualities and actions. Though I am the creator of this, know Me as the changeless, non-creator."
"The four divisions of society—the wise, the soldier, the merchant, and the laborer—were created by Me, according to the natural distribution of qualities and instincts. I am the author of them, though I Myself do not act and am changeless."
"4.13 चातुर्वर्ण्यम् the fourfold caste? मया be Me? सृष्टम् has been created? गुणकर्मविभागशः according to the differentiation of Guna and Karma? तस्य thereof? कर्तारम् the author? अपि also? माम् Me? विद्धि know? अकर्तारम् nondoer? अव्ययम् immutable.Commentary The four castes (Brahmana? Kshatriya? Vaishya and Sudra) are classified according to the differentiation of Guna and Karma. In a Brahmana? Sattva predominates. He possesses selfrestraint? purity? serenity? straightforwardness? devotion? etc. In a Kshatriya? Rajs predominates. He possesses prowess? splendour? firmness? dexterity? generosity and the nature of a ruler. In a Vaishya? Rajas predominates and Tamas is subordinate to Rajas. He does the duty of ploughing? protection of cattle and trade. In a Sudra Tamas predominates and Rajas is subordinate to Tamas. He does service to the other three castes. Human temperaments and tendencies vary according to the Gunas.Though the Lord is the author of the caste system? yet He is not the author as He is the nondoer. He is not subject to Samsara. Really Maya does everything. Maya is the real author. Society can exist in a flourishing state if the four castes do their duties properly. Otherwise there will be chaos? rupture and fighting. (Cf.XVIII.41)."
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 14
Verse 14 of 42
SANSKRIT TEXT
न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा। इति मां योऽभिजानाति कर्मभिर्न स बध्यते।।4.14।।
TRANSLITERATION
na māṁ karmāṇi limpanti na me karma-phale spṛihā iti māṁ yo ’bhijānāti karmabhir na sa badhyate
Sanskrit Word Meanings
"Works cannot contaminate Me. There is no desire for the fruits of actions in Me. He who understands this is not bound by actions."
"Actions do not taint Me; for I have no hankering for the results of actions. One who knows Me thus, does not become bound by their actions."
"Actions do not taint Me, nor do I have a desire for the fruit of actions. He who knows Me thus is not bound by actions."
"Actions do not stain me, nor do I have a desire for the fruits of them either. Whoever understands me in this way is not bound by their actions."
"My actions do not bind Me, nor do I desire anything that they can bring. He who thus realizes Me is not enslaved by action."
"4.14 न not? माम् Me? कर्माणि actions? लिम्पन्ति taint? न not? मे to Me? कर्मफले in the fruit of actions? स्पृहा desire? इति thus? माम् Me? यः who? अभिजानाति knows? कर्मभिः by actions? न not? सः he? बध्यते is bound.Commentary As I have neither egoism nor desire for fruits? I am not bound by actions. Wordly people think they are the agents and they perfrom actions. They also expect fruits for their actions. So they take birth again and again. If one works without attachment? without egoism? without expectation of fruits? he too will not be bound by actions. He will be freed from birth and death. (Cf.IX.9)."
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 15
Verse 15 of 42
SANSKRIT TEXT
एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः। कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम्।।4.15।।
TRANSLITERATION
evaṁ jñātvā kṛitaṁ karma pūrvair api mumukṣhubhiḥ kuru karmaiva tasmāttvaṁ pūrvaiḥ pūrvataraṁ kṛitam
Sanskrit Word Meanings
"Knowing thus, even ancient seekers of liberation did their work. Therefore, do your work only as the ancients did in olden times."
"Thus having known, even the ancient seekers of liberation performed their duties. Therefore, you should undertake action as was performed earlier by the ancients."
"Having known this, the ancient seekers of freedom also performed action; therefore, do thou also perform action, as the ancients did in days of yore."
"Realizing in this fashion, ancient seekers of salvation also undertook action. Hence, you too should, by all means, perform the action that was performed by the ancients."
"In the light of wisdom, our ancestors who sought deliverance performed their acts. Act thou also as our fathers of old did."
"4.15 एवं thus? ज्ञात्वा having known? कृतम् (was) done? कर्म action? पूर्वैः by ancients? अपि also? मुमुक्षुभिः seekers after freedom? कुरु perform? कर्म action? एव even? तस्मात् therefore? त्वम् thou? पूर्वैः by ancients?,पूर्वतरम् in the olden time? कृतम् done.Commentary Knowing thus that the Self can have no desire for the fruits of actions and cannot be tainted by them? and knowing that no one can be tainted if he works without egoism? attachment and expectation of fruits? do thou perform your duty.If your heart is impure? perform actions for its purification. If you have attained AtmaJnana or the knowledge of the Self? work for the wellbeing of the world. The ancients such as Janaka and others performed actions in the days of yore. So do thou also perform action."
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 16
Verse 16 of 42
SANSKRIT TEXT
किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः। तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात्।।4.16।।
TRANSLITERATION
kiṁ karma kim akarmeti kavayo ’pyatra mohitāḥ tat te karma pravakṣhyāmi yaj jñātvā mokṣhyase ’śhubhāt
Sanskrit Word Meanings
"What is action? What is non-action? Even the wise are puzzled in respect of these. I shall declare to you that kind of action, knowing which you will be freed from evil."
"Even the intelligent are confounded as to what is action and what is inaction. I shall tell you of that action, knowing which you will become free from evil."
"What is action? What is inaction? Even the wise are confused about this. Therefore, I shall teach you the nature of action and inaction, by knowing which you will be liberated from the evil of Samsara, the wheel of birth and death."
"Even the wise are perplexed about what is action and what is non-action; I shall properly teach you the action, by knowing which you will be freed from evil."
"What is action and what is inaction? This is a question that has bewildered the wise. But I will declare to you the philosophy of action, and knowing it, you will be free from evil."
"4.16 किम् what? कर्म action? किम् what? अकर्म inaction? इति thus? कवयः wise? अपि also? अत्र in this? मोहिताः (are) deluded? तत् that? ते to thee? कर्म action? प्रवक्ष्यामि (I) shall teach? यत् which? ज्ञात्वा having known? मोक्ष्यसे (thou) shalt be liberated? अशुभात् from evil.No Commentary."
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 17
Verse 17 of 42
SANSKRIT TEXT
कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः। अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः।।4.17।।
TRANSLITERATION
karmaṇo hyapi boddhavyaṁ boddhavyaṁ cha vikarmaṇaḥ akarmaṇaśh cha boddhavyaṁ gahanā karmaṇo gatiḥ
Sanskrit Word Meanings
"For, there is what ought to be known in action; likewise, there is what ought to be known in multi-form action; and there is what ought to be understood in non-action. Thus, mysterious is the way of action."
"For there is something to be known even about action, and something to be known about prohibited action; and something needs to be known about inaction. The true nature of action is inscrutable."
"For verily, the true nature of action enjoined by the scriptures should be known, as well as that of forbidden or unlawful action, and of inaction; the nature of action is hard to understand."
"Something has to be understood about good action; something has to be understood about wrong action; and something has to be understood about non-action. It is difficult to comprehend the way of action."
"It is necessary to consider what is right action, what is wrong action, and what is inaction, for the law of action is mysterious."
"4.17 कर्मणः of action? हि for? अपि also? बोद्धव्यम् should be known? बोद्धव्यम् should be known? च and? विकर्मणः of the forbidden action? अकर्मणः of inaction? च and? बोद्धव्यम् should be known? गहना deep? कर्मणः of action? गतिः the path.No Commentary."
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 18
Verse 18 of 42
SANSKRIT TEXT
कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः। स बुद्धिमान् मनुष्येषु स युक्तः कृत्स्नकर्मकृत्।।4.18।।
TRANSLITERATION
karmaṇyakarma yaḥ paśhyed akarmaṇi cha karma yaḥ sa buddhimān manuṣhyeṣhu sa yuktaḥ kṛitsna-karma-kṛit
Sanskrit Word Meanings
"He who sees inaction in action and also action in inaction is wise among men. He is fit for release and has accomplished all actions."
"He who finds inaction in action, and action in inaction, is the wise one [possessed of the knowledge of Brahman] among men; they are engaged in yoga and are performers of all actions!"
"He who sees inaction in action and action in inaction, he is wise among men; he is a yogi and performer of all actions."
"He who finds non-action in action, and action in non-action, is an intelligent one among men and is said to be a performer or destroyer of all actions."
"He who can see inaction in action, and action in inaction, is the wisest among men. He is a saint, even though he still acts."
"4.18 कर्मणि in action? अकर्म inaction? यः who? पश्येत् would see? अकर्मणि in inaction? च and? कर्म action? यः who? सः he? बुद्धिमान् wise? मनुष्येषु among men? सः he? युक्तः Yogi? कृत्स्नकर्मकृत् performer of all actions.Commentary In common parlance action means movement of the body? movement of the hands and feet? and inaction means to sit iet.It is the idea of agency? the idea I am the doer that binds man to Samsara. If this idea vanishes? action is no action at all. It will not bind one to Samsara. This is inaction in action. If you stand as s spectator or silent witness of Natures activities? feeling Nature does everything I am nondoer (Akarta)? if you identify yourself with the actionless Self? no matter what work or how much of it is done? action is no action at all. This is inaction in action. By such a practice and feeling? action loses its binding nature.A man may sit ietly. He may not do anything. But if he has the idea of agency or doership? or if he thinks that he is the doer? he is every doing action? though he is sitting ietly. This is action in inaction. The restless mind will ever be doing actions even though one sits ietly. Actions of the mind are real actions. Nor can anyone even for one moment remain really actionless? for helplessly is everyone driven to action by the alities of Nature. (Chapter III.5)Inaction also induces the feeling of egoism. The inactive man says? I sit ietly I do nothing. Inaction? like action? is wrongly attributed to the Self.He is the performer of all actions who knows this truth. He has attained the end of all actions? i.e.? freedom or knowledge or perfection.When a steamer moves? the trees on the shore which are motionless? appear to move in the opposite direction to a man who is in the steamer. Moving objects that are very far away appear to be stationary or motionless. Even so in the case of the Self inaction is mistaken for action and,action for inaction.The Self is actionless (Akarta or nondoer? Nishkriya or without work). The body and the senses perform action. The actions of the body and the senses are falsely and wrongly attributed by the ignorant to the actionless Self. Therefore the ignorant man thinks? I act. He thinks that the Self is the doer or the agent of the action. This is a mistake. This is ignorance.Just as motion does not really belong to the trees on the shore which appear to move in the opposite direction to a man on board the ship? so also action does not really pertain to the Self.This ignorance which is the cause of birth and death vanishes when you attain Selfrealisaion."
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 19
Verse 19 of 42
SANSKRIT TEXT
यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः। ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः।।4.19।।
TRANSLITERATION
yasya sarve samārambhāḥ kāma-saṅkalpa-varjitāḥ jñānāgni-dagdha-karmāṇaṁ tam āhuḥ paṇḍitaṁ budhāḥ
Sanskrit Word Meanings
"He whose every undertaking is free from desire and delusive identification (of the body with the self), whose actions are burned up in the fire of knowledge—the wise describe him as a sage."
"The wise call him learned whose actions are all devoid of desires and their thoughts, and whose actions have been burned away by the fire of wisdom."
"He whose undertakings are all devoid of desires and selfish purposes, and whose actions have been burned by the fire of knowledge, the wise call him a sage."
"He whose every exertion is devoid of intention for desirable objects, and whose actions are burnt up by the fire of wisdom—the wise call such a person a man of learning."
"The wise call him a sage, for whatever he undertakes is free from the motive of desire, and his deeds are purified by the fire of wisdom."
"4.19 यस्य whose? सर्वे all? समारम्भाः undertakings? कामसङ्कल्पवर्जिताः devoid of desires and purposes? ज्ञानाग्निदग्धकर्माणम् whose actions have been burnt by the fire of knowledge? तम् him? आहुः call? पण्डितम् a sage? बुधाः the wise.Commentary A sage performs actions only with a view to set an example to the masses. Though he works? he does nothing as he has no selfish interests? as his actions are burnt by the fire of wisdom which consists in the realisaion of inaction in action? through the knowledge of the Self or BrahmaJnana. BrahmaJnana is a mighty spiritual fire which consumes the results of all kinds of actions (Karmas)? good and bad? and makes the enlightened sage ite free from the bonds of action. The sage who leads a life of perfect renunciation does only what is reired for the bare existence of his body. (Cf.III.19IV.10IV.37)."
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 20
Verse 20 of 42
SANSKRIT TEXT
त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः। कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः।।4.20।।
TRANSLITERATION
tyaktvā karma-phalāsaṅgaṁ nitya-tṛipto nirāśhrayaḥ karmaṇyabhipravṛitto ’pi naiva kiñchit karoti saḥ
Sanskrit Word Meanings
"Having renounced attachment to the fruits of their actions, ever contented with the eternal self, and dependent on none, one does not act at all, even while being engaged in action."
"Having given up attachment to the results of action, he who is ever-content, dependent on nothing, does not really do anything even though he is engaged in action."
"Having abandoned attachment to the fruits of the action, ever content, depending on nothing, he does not do anything even while being engaged in activity."
"By abandoning attachment to the fruits of actions, remaining ever content and depending on nothing, that person, even though they are engaged in action, does not perform anything at all."
"Having surrendered all claim to the results of his actions, he is always contented and independent; in reality, he does nothing, even though he appears to be acting."
"4.20 त्यक्त्वा having abandoned? कर्मफलासङ्गम् attachment to the fruits of action? नित्यतृप्तः even content? निराश्रयः depending on nothing? कर्मणि in action? अभिप्रवृत्तः engaged? अपि even? न not? एव verily? किञ्चित् anything? करोति does? सः he.Commentary The same idea of inaction in action is repeated here to produce a deep impression on the minds of the aspirants. He who works for the wellbeing of the world and he who performs actions without egoism and attachment for the fruits? to set an example to the masses? really does nothing at all though he is ever engaged in activity? as he possesses the knowledge of the Self which is beyond all activity and as he has realised his identity with It.As Brahman the Absolute is selfcontained? all the desires are gratified if one realises the Self. He is ever satisfied and does not depend on anything? just as a man who has the favour of the king does not depend on the minister or the government official for anything. (Cf.IV.41)"
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 21
Verse 21 of 42
SANSKRIT TEXT
निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः। शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम्।।4.21।।
TRANSLITERATION
nirāśhīr yata-chittātmā tyakta-sarva-parigrahaḥ śhārīraṁ kevalaṁ karma kurvan nāpnoti kilbiṣham
Sanskrit Word Meanings
"Free from desire, his intellect and mind controlled, having given up all possessions, and doing bodily work only, he is not subject to evil."
"One who is without solicitation, who has the mind and senses under control, and is totally without possessions, incurs no sin by performing actions merely for the maintenance of the body."
"Without hope, controlling the mind and the self, having abandoned all covetousness, and performing only bodily actions, one incurs no sin."
"Having rid of cravings, controlling the mind and body, abandoning all sense of possession, and performing actions with the body alone, one does not incur any sin."
"Expecting nothing, his mind and personality controlled, without greed, doing only bodily actions; though he acts, he remains untainted."
"4.21 निराशीः without hope? यतचित्तात्मा one with the mind and self controlled? त्यक्तसर्वपरिग्रहः having abandoned all covetousness? शारीरम् bodily? केवलम् merely? कर्म action? कुर्वन् doing? न not? आप्नोति obtains? किल्बिषम् sin.Commentary The liberated sage renounces all actions except what is necessary for the bare maintenance of the body. He has abandoned all possessions. He incurs no sin which will cause evil effects. For a man who thirsts for liberation (Mumukshu) even righteous activity (Dharma) is a sin as it causes bondage to Samsara. Dharma is a golden fetter for him. A golden fetter is also a fetter. A sage is liberated from both Dharma and Adharma? good and evil or virtue and vice. (Cf.III.7)"
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 22
Verse 22 of 42
SANSKRIT TEXT
यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः। समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते।।4.22।।
TRANSLITERATION
yadṛichchhā-lābha-santuṣhṭo dvandvātīto vimatsaraḥ samaḥ siddhāvasiddhau cha kṛitvāpi na nibadhyate
Sanskrit Word Meanings
"Content with what chance may bring, rising above the pairs of opposites, free from ill-will, even-minded in success and failure, he acts, yet is not bound."
"Remaining satisfied with what comes unasked for, having transcended the dualities, being free from spite, and balanced under success and failure, he is not bound even by performing actions."
"Content with what comes to him without effort, free from the pairs of opposites and envy, even-minded in success and failure, he acts yet is not bound."
"Remaining content with the gain brought by chance, transcending the dualities (pairs of opposites), entertaining no jealousy, and remaining equal in success and in failure, he does not get bound, even when he acts."
"Content with what comes to him without any effort of his own, rising above the pairs of opposites, free from envy, his mind balanced in both success and failure; though he acts, the consequences do not bind him."
"4.22 यदृच्छालाभसन्तुष्टः content with what comes to him without effort? द्वन्द्वातीतः free from the pairs of,opposites? विमत्सरः free from envy? समः evenminded? सिद्धौ in success? असिद्धौ in failure? च and? कृत्वा acting? अपि even? न not? निबध्यते is bound.Commentary The sage is ite satisfied with what comes to him by chance. In verses IV. 18? 19? 20? 22? 22 and 23 there is only a reiteration of the results of the knowledge of the Self which is beyond action. The sage who identifies himself with the actionless Self is not bound as action and its cause which bind one to the round of birth and death have been burnt in the fire of the knowledge of the Self or BrahmaJnana. Just as a seed burnt in the fire cannot germinate? so also the Karmas or actions burnt by the fire of knowledge of the Self cannot produce future birth.Ordinary people think that the sage is also a doer of actions? an agent? active and therefore bound? when they see him doing actions. This is a mistake. From his own point of view and? in truth? he is not an agent at all. He really does no action at all. He feels and says? I do nothing at all. Nature does or the three alities of Nature do everything.He is not affected by heat and cold? pleasure and pain? success and failure? as he always has a balanced state of mind. He is not attached even to the things which are necessary for the bare maintenance of his body. He experiences neither pleasure nor pain? whether or not he obtains food and the other things which are reired for the maintenance of his body. The reason is that he is resting in his essential nature as ExistenceKnowledgeBliss Absolute (SatchidanandaSvarupa) he is swimming in the ocean of bliss. So he does not care for his body and its needs."
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 23
Verse 23 of 42
SANSKRIT TEXT
गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः। यज्ञायाचरतः कर्म समग्रं प्रविलीयते।।4.23।।
TRANSLITERATION
gata-saṅgasya muktasya jñānāvasthita-chetasaḥ yajñāyācharataḥ karma samagraṁ pravilīyate
Sanskrit Word Meanings
"One whose attachments have been relinquished, who is liberated, whose mind is established in knowledge, and who works only for sacrifices—their Karma is entirely dissolved."
"The liberated person, who has rid themselves of attachment and whose mind is fixed in knowledge, has their actions undertaken for a sacrifice completely destroyed."
"To one who is devoid of attachment, who is liberated, whose mind is established in knowledge, and who works for the sake of sacrifice (for the sake of God), the whole action is dissolved."
"The action is completely dissolved in the case of the person who undertakes it for the sake of sacrifice; who is free from attachment and has been liberated; and whose mind is fixed in wisdom."
"He who is without attachment, free, his mind centered in wisdom, and his actions done as a sacrifice, leave no trace behind."
"4.23 गतसङ्गस्य one who is devoid of attachment? मुक्तस्य of the liberated? ज्ञानावस्थितचेतसः whose mind is established in knowledge? यज्ञाय for sacrifice? आचरतः acting? कर्म action? समग्रम् whole? प्रविलीयते is dissolved.Commentary One who is free from attachment? who is liberated from the bonds of Karma? whose mind is centred and rooted in wisdom? who performs actions for the sake of sacrifice? in order to please the Lord -- all his actions with their results melt away. His actions are reduced to nothing. They are? in fact? no actions at all."
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 24
Verse 24 of 42
SANSKRIT TEXT
ब्रह्मार्पणं ब्रह्महविर्ब्रह्माग्नौ ब्रह्मणा हुतम्। ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना।।4.24।।
TRANSLITERATION
brahmārpaṇaṁ brahma havir brahmāgnau brahmaṇā hutam brahmaiva tena gantavyaṁ brahma-karma-samādhinā
Sanskrit Word Meanings
"Brahman is the instrument with which to offer; Brahman is the oblation. By Brahman is the oblation offered into the fire of Brahman; Brahman alone is to be attained by one who meditates on Him in their works."
"The ladle is Brahman, the oblations are Brahman, and the offering is poured by Brahman into the fire of Brahman. He who has concentration on Brahman as the objective can only reach Brahman."
"Brahman is the oblation; Brahman is the melted butter (ghee); by Brahman is the oblation poured into the fire of Brahman; Brahman indeed shall be attained by one who always sees Brahman in action."
"The Brahman-oblation that is to be offered to the Brahman is poured into the Brahman-fire by the Brahman; it is nothing but the Brahman that is to be attained by one whose deep contemplation is the Brahman-action."
"For him, the sacrifice is the Spirit; the Spirit and the offering are one; it is the Spirit that is sacrificed in its own fire, and the man, even in action, is united with God, since his mind never ceases to be fixed on Him while performing the act."
"4.24 ब्रह्म Brahman? अर्पणम् the oblation? ब्रह्म Brahman? हविः the clarified butter? ब्रह्माग्नौ in the fire of Brahman? ब्रह्मणा by Brahman? हुतम् is offered? ब्रह्म Brahman? एव only? तेन by him? गन्तव्यम् shall be reached? ब्रह्मकर्मसमाधिना by the man who is absorbed in action which is Brahman.Commentary This is JnanaYajna or wisdomsacrifice wherein the idea of Brahman is substituted for the ideas of the instrument and other accessories of action? the idea of action itself and of its results. By entertaining such an idea the whole action melts away? as stated in the previous verse (No.23).When one attains to the knowledge of the Self or Selfrealisation his whole life becomes a wisdomsacrifice in which the oblation? the melted butter or the offering? the performer of the sacrifice? the action and the goal are all Brahman. He who meditates thus wholly upon Brahman shall verily attain to Brahman.The sage who has the knowledge of the Self knows that the oblation? the fire? the instrument by which the melted butter is poured into the fire and himself have no existence apart from that of Brahman. He who has realised through direct cognitio (Anubhava) that all is Brahman? does no action even if he performs actions. (Cf.III.15)"
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 25
Verse 25 of 42
SANSKRIT TEXT
दैवमेवापरे यज्ञं योगिनः पर्युपासते। ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति।।4.25।।
TRANSLITERATION
daivam evāpare yajñaṁ yoginaḥ paryupāsate brahmāgnāvapare yajñaṁ yajñenaivopajuhvati
Sanskrit Word Meanings
"Some yogis resort only to the sacrifice relating to gods; others offer sacrifice into the fire of Brahman solely through sacrifice."
"Other yogis undertake sacrifice to gods alone, while others offer the Self as a sacrifice by themselves, in the fire of Brahman."
"Some yogis perform sacrifice to the gods alone; while others, who have realized the Self, offer the Self as sacrifice in the fire of Brahman alone."
"Certain other men of Yoga are completely devoted to yajna, connected with the devas, and offer that yajna, simply as a yajna, into the insatiable fire of the Brahman."
"Some sages sacrifice to the powers, while others offer themselves on the altar of the eternal."
"4.25 दैवम् pertaining to Devas? एव only? अपरे some? यज्ञम् sacrifice? योगिनः Yogis? पर्युपासते perform? ब्रह्माग्नौ in the fire of Brahman? अपरे others? यज्ञम् sacrifice? यज्ञेन by sacrifice? एव verily? उपजुह्वति offer as sacrifice.Commentary Some Yogis who are devoted to Karma Yoga perform sacrificial rites to the shining ones or Devas (gods). The second Yajna is JnanaYajna or the wisdom sacrifice performed by those who are devoted to Jnana Yoga. The oblation in this sacrifice is the Self. Yajna here means the Self. The Upadhis or the limiting adjuncts such as the physical body? the mind? the intellect? etc.? which are superimposed on Brahman through ignorance are sublated and the identity of the individual soul with the Supreme Soul or Brahman is realised. To sacrifice the self in Brahman is to know through direct cognition (Aparoksha Anubhuti) that the individual soul is identical with Brahman. This is the highest Yajna. Those who are established in Brahman? those who have realised their oneness with the Supreme Soul or Paramatma perform this kind of sacrifice. This is superior to all other sacrifices."
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 26
Verse 26 of 42
SANSKRIT TEXT
श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति। शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति।।4.26।।
TRANSLITERATION
śhrotrādīnīndriyāṇyanye sanyamāgniṣhu juhvati śhabdādīn viṣhayānanya indriyāgniṣhu juhvati
Sanskrit Word Meanings
"Others offer as oblations hearing and other senses into the fires of restraint. Some others offer as oblations the objects of the senses, such as sound and the rest, into the fires of their senses."
"Others offer their organs, such as their ears, etc., in the fires of self-control. Others offer the objects, such as sound, etc., in the fires of their organs."
"Some again offer the organ of hearing and other senses as a sacrifice in the fire of restraint; others offer sound and other objects of the senses as a sacrifice in the fire of the senses."
"Others offer their sense-organs such as the sense of hearing and the rest into the fires of restraint; others offer objects such as sound and the rest into the fires of their sense-organs."
"Some sacrifice their physical senses in the fire of self-control; others offer up their contact with external objects in the sacrificial fire of their senses."
"4.26 श्रोत्रादीनि इन्द्रियाणि organ of hearing and other senses? अन्ये others? संयमाग्निषु in the fire of restraint? जुह्वति sacrifice? शब्दादीन् विषयान् senseobjects such as sound? etc.? अन्ये others? इन्द्रियाग्निषु in the fire of the senses? जुह्वति sacrifice.Commentary Some Yogis are constantly engaged in restraining the senses. They gather their senses under the guidance of the Self and do not allow them to come in contact with the sensual objects. This is also an act of sacficie. Others direct their senses only to the pure and unforbidden objects of the senses. This is also a kind of sacrifice."
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 27
Verse 27 of 42
SANSKRIT TEXT
सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे। आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते।।4.27।।
TRANSLITERATION
sarvāṇīndriya-karmāṇi prāṇa-karmāṇi chāpare ātma-sanyama-yogāgnau juhvati jñāna-dīpite
Sanskrit Word Meanings
"Some again offer as an oblation the functions of the senses and the activity of the vital breaths into the fire of the Yoga of restraint of the mind, kindled by knowledge."
"Others offer all the activities of the organs and the activities of the vital force into the fire of the yoga of self-control, lit by Knowledge."
"Others again sacrifice all the functions of the senses and those of the breath (vital energy, or Prana) in the fire of the Yoga of self-restraint, kindled by knowledge."
"Some others offer all the actions of their sense-organs and the actions of their life-breath into the fire of the Yoga of self-control, ignited by wisdom."
"Others again sacrifice their activities and vitality in the spiritual fire of self-abnegation, kindled by wisdom."
"4.27 सर्वाणि all? इन्द्रियकर्माणि functions of the senses? प्राणकर्माणि functions of the breath (vital energy)? च and? अपरे other? आत्मसंयमयोगाग्नौ in the fire of the Yoga of selfrestraitn? जुह्वति sacrifice? ज्ञानदीपिते kindled by knowledge.Commentary Just as a lamp is kindled by oil? so also the fire of the Yoga of selfcontrol is kindled by knowledge. When the Yogi concentrates or fixes his mind on Brahman or the Self? the senses and the breath cease to function. The senses and the breath are absorbed into their cause."
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 28
Verse 28 of 42
SANSKRIT TEXT
द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे। स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः।।4.28।।
TRANSLITERATION
dravya-yajñās tapo-yajñā yoga-yajñās tathāpare swādhyāya-jñāna-yajñāśh cha yatayaḥ sanśhita-vratāḥ
Sanskrit Word Meanings
"Self-controlled and firm of resolve, others perform the sacrifice of material objects or austerities or yoga; while others offer their scriptural study and knowledge."
"Similarly, others are performers of sacrifices through wealth, through austerity, through yoga, and through study and knowledge; others are ascetics with severe vows."
"Others again offer wealth, austerity, and Yoga as sacrifice, while ascetics of self-restraint and rigid vows offer the study of scriptures and knowledge as sacrifice."
"These are the performers of sacrifices with material objects, the performers of sacrifices with penance, and the performers of sacrifices with Yoga. Likewise, there are other ascetics with rigid vows whose sacrifices are the svadhyaya-knowledge."
"Others offer as their sacrifice wealth, austerities, and meditation. Monks, wedded to their vows, renounce their scriptural learning and even their spiritual powers."
"4.28 द्रव्ययज्ञाः those who offer wealth as sacrifice? तपोयज्ञाः those who offer austerity as sacrifice? योगयज्ञाः those who offer Yoga as sacrifice? तथा thus? अपरे others? स्वाध्यायज्ञानयज्ञाः those who offer study and knowledge as sacrifice? च and? यतयः ascetics or anchorites (persons of selfrestraint)? संशितव्रताः persons of rigid vows.Commentary Some do sacrifice by distributing their wealth to the deserving as charity some offer their Tapas (austerities) as sacrifice some practise the eight limbs of Raja Yoga? viz.? Yama (the five great vows)? Niyama (the canons of conduct)? Asana (posture)? Pranayama (restraint of breath)? Pratyahara (withdrawal of the senses)? Dharana (concentration)? Dhyana (meditation) and Samadhi (superconscious state)? and offer this Yoga as a sacrifice some study the scriptures and offer it as sacrifice."
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 29
Verse 29 of 42
SANSKRIT TEXT
अपाने जुह्वति प्राण प्राणेऽपानं तथाऽपरे। प्राणापानगती रुद्ध्वा प्राणायामपरायणाः।।4.29।।
TRANSLITERATION
apāne juhvati prāṇaṁ prāṇe ’pānaṁ tathāpare prāṇāpāna-gatī ruddhvā prāṇāyāma-parāyaṇāḥ apare niyatāhārāḥ prāṇān prāṇeṣhu juhvati sarve ’pyete yajña-vido yajña-kṣhapita-kalmaṣhāḥ
Sanskrit Word Meanings
"Others, with restricted diets, are devoted to the control of breath. Some sacrifice the inward breath in the outward breath; similarly, others sacrifice the outward breath in the inward breath. Some others, stopping the flow of both the inward and outward breaths, sacrifice the inward and outward breaths."
"Constantly practicing control of the vital forces by stopping the movements of the outgoing and incoming breaths, some offer as a sacrifice the outgoing breath into the incoming breath; while still others, the incoming breath into the outgoing breath."
"Others offer as sacrifice the outgoing breath into the incoming, and the incoming into the outgoing, restraining the flow of the outgoing and the incoming breaths, solely absorbed in the restraint of the breath."
"Some sages offer the prana into the apana; likewise, others offer the apana into the prana. Having controlled both the courses of the prana and apana, the same sages, with their desires fulfilled by the above activities, and with their food restricted, offer the pranas into pranas. All these persons know what sacrifices are and have their sins destroyed by them."
"There are some who practice controlling the vital energy and governing the subtle forces of prana and apana, thereby sacrificing their prana to apana, or their apana to prana."
"4.29 अपाने in the outgoing breath? जुह्वति sacrifice? प्राणम् incoming breath? प्राणे in the incoming breath? अपानम् outgoing breath? तथा thus? अपरे others? प्राणापानगती courses of the outgoing and incoming breaths? रुद्ध्वा restraining? प्राणायामपरायणाः solely absorbed in the restraint of breath.Commentary Some Yogis practise Puraka (inhalation)? some Yogis practise Rechaka (exhalation)?,and some Yogis practise Kumbhaka (retention of breath).The five subPranas and the other Pranas are merged in the chief Prana (MukhyaPrana) by the practice of Pranayama. When the Prana is controlled? the mind also stops its wanderings and becomes steady the senses are also thinned out and merged in the Prana. It is through the vibration of Prana that the activities of the mind and the senses are kept up. If the Prana is controlled? the mind? the intellect and the senses cease to function."
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 30
Verse 30 of 42
SANSKRIT TEXT
अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति। सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः।।4.30।।
TRANSLITERATION
apare niyatāhārāḥ prāṇān prāṇeṣu juhvati sarve py 'ete yajña-vido yajña-kṣapita-kalmaṣāḥ
Sanskrit Word Meanings
"All these know the meaning of sacrifices, and through sacrifices, their sins are eradicated. Those who subsist on the ambrosial food, the remnants of sacrifices, go to eternal Brahman."
"Others, having their food regulated, offer the vital forces in the vital forces. All of them are knowers of the sacrifice and have their sins destroyed by the sacrifice."
"Others who regulate their diet offer life-breaths in each life-breath. All these are knowers of sacrifice, whose sins are destroyed through sacrifice."
"- . [Some sages] offer the prana into the apana; likewise, others offer the apana into the prana. Having controlled both the courses of the prana and apana, the same sages, with their desires fulfilled by the above activities, and with their food restricted, offer the pranas into pranas. All these persons know what sacrifices are and have their sins destroyed by them."
"Others, controlling their diet, sacrifice their worldly life to the spiritual fire. All understand the principle of sacrifice, and by it their sins are washed away."
"4.30 अपरे other persons? नियताहाराः of regulated food? प्राणान् lifreaths? प्राणेषु in the lifreaths? जुह्वति sacrifice? सर्वे all? अपि also? एते these? यज्ञविदः knowers of sacrifice? यज्ञक्षपितकल्मषाः whose sins are destroyed by sacrifice.Commentary Niyataharah means persons of regulated or limited food. They take moderate food. By rigid dieting they control the passions and appetites by weakening the functions of the organs of action.Yogis pour the lifreaths as sacrifice in the controlled lifreath. The former becomes merged in the latter.Performance of the above sacrifice leads to the purification of the mind and destruction of sins."
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 31
Verse 31 of 42
SANSKRIT TEXT
यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम्। नायं लोकोऽस्त्ययज्ञस्य कुतो़ऽन्यः कुरुसत्तम।।4.31।।
TRANSLITERATION
yajña-śhiṣhṭāmṛita-bhujo yānti brahma sanātanam nāyaṁ loko ’styayajñasya kuto ’nyaḥ kuru-sattama
Sanskrit Word Meanings
"This world is not for one who makes no sacrifice; how then for the other, O Arjuna?"
"Those who partake of the nectar left over after a sacrifice reach the eternal Brahman. This world ceases to exist for one who does not perform sacrifices; what, then, to speak of the other world, O best among the Kurus (Arjuna)!"
"Those who eat the remnants of the sacrifice, which are like nectar, go to the eternal Brahman. This world is not for the one who does not perform sacrifice; how then can they have the other, O Arjuna?"
"The eaters of the sacrifice-ordained nectar attain the eternal Brahman. This world is not for a non-sacrificer; how can there be the other? O best of the Kurus!"
"Tasting the nectar of immortality, as the reward of sacrifice, they reach the Eternal. This world is not for those who refuse to sacrifice; nor is the other world."
"4.31 यज्ञशिष्टामृतभुजः eaters of the nectar -- the remnants of the sacrifice? यान्ति go? ब्रह्म Brahman? सनातनम् eternal? न not? अयम् this? लोकः world? अस्ति is? अयज्ञस्य of the nonsacrificer? कुतः how? अन्यः other? कुरुसत्तम O best of the Kurus.Commentary They go to the eternal Brahman in course of time after attaining the knowledge of the Self through purification of the mind by performing the above sacrifices. He who does not perform any of these is not fit even for this miserable world. How then can he hope to get a better world than this (Cf.III.13)"
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 32
Verse 32 of 42
SANSKRIT TEXT
एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे। कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे।।4.32।।
TRANSLITERATION
evaṁ bahu-vidhā yajñā vitatā brahmaṇo mukhe karma-jān viddhi tān sarvān evaṁ jñātvā vimokṣhyase
Sanskrit Word Meanings
"Thus, many forms of sacrifices have been spread out as means of reaching Brahman (individual self in its own nature). Know that all of these are born of actions. Knowing thus, you will be free."
"Thus, various kinds of sacrifices are spread at the mouth of the Vedas. Know them all to be born of action. Knowing this, you will become liberated."
"Thus, manifold sacrifices are spread out before Brahman at the face of Brahman. Know them all to be born of action, and thus knowing, you shall be liberated."
"Thus, sacrifices of many varieties have been elaborated upon by the mouth of the Brahman. Know them all as having sprung from actions. By knowing thus, you shall be liberated."
"In this way, other sacrifices may also be undertaken for the sake of the Spirit. Know that they all depend on action. Knowing this, you will be free."
"4.32 एवम् thus? बहुविधाः manifold? यज्ञाः sacrifices? वितताः are spread? ब्रह्मणः of Brahman (or of the Veda)? मुखे in the face? कर्मजान् born of action? विद्धि know (thou)? तान् them? सर्वान् all? एवम् thus? ज्ञात्वा having known? विमोक्ष्यसे thou shalt be liberated.Commentary The word Brahmanah has also been interpreted to mean In the Vedas.Various kinds of sacrifices are spread out at the mouth of Brahman? i.e.? they are known from the Vedas. Know that they are born of action? because the Self is beyond action. If you realise that these actions do not concern me? they are not my actin? and I am actionless? you will surely be liberated from the bondage of Samsara by this right knowledge. (Cf.IX.27XIII.15)"
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 33
Verse 33 of 42
SANSKRIT TEXT
श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप। सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते।।4.33।।
TRANSLITERATION
śhreyān dravya-mayād yajñāj jñāna-yajñaḥ parantapa sarvaṁ karmākhilaṁ pārtha jñāne parisamāpyate
Sanskrit Word Meanings
"The sacrifice of knowledge is superior to material sacrifice. O Arjuna, all actions and everything else culminate in knowledge."
"O destroyer of enemies, knowledge considered as a sacrifice is greater than sacrifices requiring materials. O son of Prtha, all actions in their totality culminate in knowledge."
"Superior is wisdom-sacrifice to the sacrifice with objects, O Parantapa (scorcher of the foes). All actions in their entirety, O Arjuna, culminate in knowledge."
"The sacrifice of knowledge is superior to the sacrifice of material things. O son of Prtha, destroyer of enemies! All actions, leaving nothing behind, come to an end in knowledge."
"The sacrifice of wisdom is superior to any material sacrifice, for, O Arjuna, the pinnacle of action is always realization."
"4.33 श्रेयान् superior? द्रव्यमयात् with objects? यज्ञात् than sacrifice? ज्ञानयज्ञः knowledgesacrifice? परन्तप O Parantapa? सर्वम् all? कर्म action? अखिलम् in its entirely? पार्थ O Partha? ज्ञाने in knowledge? परिसमाप्यते is culminated.Commentary Sacrifices with material objects cause material effects and bring the sacrificer to this world for the enjoyment of the fruits? while wisdomsacrifice leads to Moksha. Therefore wisdomsacrifice is superior to the sacrifice performed with material objects. Just as rivers join the ocean? so do all actions join knowledge? i.e.? they culminate in knowledge. All actions purify the heart and lead to the dawn of knowledge of the Self.All actions that are performed as offerings unto the Lord with their fruits are contained in the knowledge of Brahman. (Cf.IX.15X.25XVIII.70)"
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 34
Verse 34 of 42
SANSKRIT TEXT
तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया। उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः।।4.34।।
TRANSLITERATION
tad viddhi praṇipātena paripraśhnena sevayā upadekṣhyanti te jñānaṁ jñāninas tattva-darśhinaḥ
Sanskrit Word Meanings
"Know this through prostration, questioning, and service. The wise who have realized the truth will instruct you in knowledge."
"Know that the wise ones who have realized the Truth will impart the Knowledge to you through prostration, inquiry, and service."
"Know that the wise who have realized the truth will instruct thee in that knowledge through long prostration, supplication, and service."
"Learn this from those endowed with knowledge, through prostration, inquiry, and service offered to them. Those who are endowed with knowledge and are capable of showing the truth will give you the truth nearby."
"This you shall learn by prostrating yourself at the master's feet, questioning them, and serving them. The wise who have realized the truth will teach you wisdom."
"4.34 तत् That? विद्धि know? प्रणिपातेन by long prostration? परिप्रश्नेन by estion? सेवया by service? उपदेक्ष्यन्ति will instruct? ते to thee? ज्ञानम् knowledge? ज्ञानिनः the wise? तत्त्वदर्शिनः those who have realised the Truth.Commentary Go to the teachers (those who are well versed in the scriptures dealing with Brahman or Brahmasrotris? and who are established in Brahman or Brahmanishthas). Prostrate yourself before them with profound humility and perfect devotion. Ask them estions? O venerable Guru What is the cause of bondage How can I get liberation What is the nature of ignorance What is the nature of knowledge What is the AntarangaSadhana (inward spiritual practice) for attaining Selfrealisation Serve the Guru wholeheartedly. A teacher who is versed in the scriptures (Sastras) but who has no direct Selfrealisaiton will not be able to help you in the attainment of the knowledge of the Self. He who has knowledge of the scriptures and who is also established in Brahman will be able to instruct thee in that knowledge and help thee in the attainment of Selfrealisation. Mere prostrations alone will not do. They may be tinged with hypocrisy. You must have perfect faith in your Guru and his teaching. You must serve him wholeheartedly with great devotion. Now hypocrisy is not possible."
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 35
Verse 35 of 42
SANSKRIT TEXT
यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव। येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि।।4.35।।
TRANSLITERATION
yaj jñātvā na punar moham evaṁ yāsyasi pāṇḍava yena bhūtānyaśheṣheṇa drakṣhyasyātmanyatho mayi
Sanskrit Word Meanings
"Knowing this, O Arjuna, you will not fall again into delusion in this way—by that knowledge, you will see all beings without exception in yourself and then in Me."
"Knowing this, O Pandava, you will not be deluded again in this way, and through it, you will see all beings, without exception, in the Self and also in Me."
"Knowing that thou shalt not, O Arjuna, again be deluded like this; and by that thou shalt see all beings in thyself and also in me."
"By knowing this, you will not be deluded again, O son of Pandu; and by this means, you will see all beings without exception in yourself, that is, in Me."
"Having known That, you shall never again be confounded; and, O Arjuna, by the power of that wisdom, you shall see all these people as if they were your own Self, and therefore as Me."
"4.35 यत् which? ज्ञात्वा having known? न not? पुनः again? मोहम् delusion? एवम् thus? यास्यसि will get? पाण्डव O Pandava? येन by this? भूतानि beings? अशेषेण all? द्रक्ष्यसि (thou) shalt see? आत्मनि in (thy) Self? अथो also? मयि in Me.Commentary That? the knowledge of the Self mentioned in the previous verse? that is to be learnt from the Brahmanishtha Guru through prostration? estioning and service. When you acire this knowledge you will not be again subject to confusion or error. You will behold that underlying basic unity. You will behold or directly cognise through internal experience or intuition that all beings from the Creator down to a blade of grass exist in your own Self and also in Me. (Cf.IX.15XVIII.20)"
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 36
Verse 36 of 42
SANSKRIT TEXT
अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः। सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि।।4.36।।
TRANSLITERATION
api ched asi pāpebhyaḥ sarvebhyaḥ pāpa-kṛit-tamaḥ sarvaṁ jñāna-plavenaiva vṛijinaṁ santariṣhyasi
Sanskrit Word Meanings
"Even if you are the most sinful of all sinners, you can cross over all sins by the boat of knowledge alone."
"Even if you are the worst sinner among all sinners, you can still cross over all wickedness with the raft of Knowledge alone."
"Even if thou art the most sinful of all sinners, yet thou shalt surely cross over all sins by the raft of knowledge."
"Even if you are the highest sinner among all sinners, you can cross over the ocean of all sins by the boat of knowledge."
"Even if you are the greatest of sinners, you will cross over all sin by the ferryboat of wisdom."
"4.36 अपि even? चेत् if? असि (thou) art? पापेभ्यः than sinners? सर्वेभ्यः (than) all? पापकृत्तमः most sinful? सर्वम् all? ज्ञानप्लवेन by the raft of knowledge? एव alone? वृजिनम् sin? सन्तरिष्यसि (thou) shalt cross.Commentary You can cross the ocean of sin with the boat of the knowledge of the Self. (Cf.IX.30)"
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 37
Verse 37 of 42
SANSKRIT TEXT
यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन। ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा।।4.37।।
TRANSLITERATION
yathaidhānsi samiddho ’gnir bhasma-sāt kurute ’rjuna jñānāgniḥ sarva-karmāṇi bhasma-sāt kurute tathā
Sanskrit Word Meanings
"Just as a burning fire turns fuel to ashes, O Arjuna, so does the fire of knowledge turn all karmas to ashes."
"O Arjuna, just as a blazing fire reduces wood to ashes, similarly the fire of Knowledge reduces all actions to ashes."
"As the blazing fire reduces fuel to ashes, O Arjuna, so does the fire of knowledge reduce all actions to ash."
"Just as a fire that is well-inflamed reduces fuel to ashes, so too does the fire of knowledge reduce all actions to ashes."
"As the kindled fire consumes the fuel, so, O Arjuna, the embers of action are burnt to ashes in the flame of wisdom."
"4.37 यथा as? एधांसि fuel? समिद्धः blazing? अग्निः fire? भस्मसात्कुरुते reduces to ashes? अर्जुन O Arjuna? ज्ञानाग्निः fire of knowledge? सर्वकर्माणि all actions? भस्मसात्कुरुते reduces to ashes? तथा so.Commentary Just as the sees that are roasted cannot germinate? so also the actions that are burnt by the fire of knowledge cannot bear fruits? i.e.? cannot bring man to this world again for the enjoyment of the fruits of his actions. This is reducing actions to ashes. The actions lose their potency as they are burnt by the fire of knowledge. When the knowledge of the Self dawns? all actions with their results are burnt by the fire of that knowledge just as fuel is burnt by the fire. When there is no agencymentality (the idea I do this)? when there is no desire for the fruits? action is no action at all. It has lost its potency. The fire of knowledge can burn all actions except the Prarabdha Karma? or the result of the past action which has brought this body into existence and which has thus already begun to bear fruits or produce effects.According to some philosophers even the Prarabdha Karma is destroyed by the fire of knowledge. Sri Sankara says in his AparokshanubhutiIn the passage his actions are destroyed when the Supreme is realised the Veda expressly speaks of actions (Karmas) in the plural? in order to signify the destruction of even the Prarabdha.There are three kinds of Karmas or reaction to or fructification of past actions (1) Prarabdha? so much of the past actions as has given rise to the present birth? (2) Sanchita? the balance of the past actions that will give rise to future births -- the storehouse of accumulated actions? and (3) Agami or Kriyamana? acts being done in the present life. If by the knowledge of the Self only the Sanchita and Agami were destroyed and not Prarabdha? the dual number would have been used and not the plural. (Sanskrit grammar has singular? dual and plural numbers). (Cf.IV.1019)"
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 38
Verse 38 of 42
SANSKRIT TEXT
न हि ज्ञानेन सदृशं पवित्रमिह विद्यते। तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति।।4.38।।
TRANSLITERATION
na hi jñānena sadṛiśhaṁ pavitramiha vidyate tatsvayaṁ yogasansiddhaḥ kālenātmani vindati
Sanskrit Word Meanings
"For there is no purifier equal to knowledge; he who is perfected in Karma Yoga finds this knowledge of his own accord in himself in due time."
"Indeed, there is nothing purifying here comparable to Knowledge. One who has become perfected over time through yoga, realizes That in their own heart."
"Verily, there is no purifier in this world like knowledge. He who is perfected in Yoga finds it within the Self in due time."
"In this world, there exists no purifier comparable to knowledge. One who becomes perfect in Yoga finds this, of their own accord, in their Self in due course."
"There is nothing in the world so purifying as wisdom; and he who is a perfect saint finds that at last within himself."
"4.38 न not? हि verily? ज्ञानेन to wisdom? सदृशम् like? पवित्रम् pure? इह here (in this world)? विद्यते is? तत् that? स्वयम् oneself? योगसंसिद्धः perfected in Yoga? कालेन in time? आत्मनि in the Self? विन्दति finds.Commentary There exists no purifier eal to knowledge of the Self. He who has attained perfection by the constant practice of Karma Yoga and Dhyana Yoga (the Yoga of meditation) will? after a time? find the knowledge of the Self in himself."
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 39
Verse 39 of 42
SANSKRIT TEXT
श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः। ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति।।4.39।।
TRANSLITERATION
śhraddhāvān labhate jñānaṁ tat-paraḥ sanyatendriyaḥ jñānaṁ labdhvā parāṁ śhāntim achireṇādhigachchhati
Sanskrit Word Meanings
"He who has faith, is intent on it, and has mastered his senses, attains knowledge. Having attained knowledge, he quickly goes to supreme peace."
"The one who has faith, is diligent, and has control over their organs, attains Knowledge. Achieving Knowledge, one soon attains supreme Peace."
"The one who is full of faith, devoted to it, and has subdued their senses obtains this knowledge; and upon obtaining the knowledge, they attain the supreme peace immediately."
"He who has faith gains knowledge, if he is solely intent upon it and has his sense-organs well-controlled. Having gained the knowledge, he soon attains the Supreme Peace."
"He who is full of faith attains wisdom, and he who can control his senses, having attained that wisdom, will soon attain Supreme Peace."
"4.39 श्रद्धावान् the man of faith? लभते obtains? ज्ञानम् knowledge? तत्परः devoted? संयतेन्द्रियः who has subdued the senses? ज्ञानम् knowledge? लब्ध्वा having obtained? पराम् supreme? शान्तिम् to peace? अचिरेण at once? अधिगच्छति attains.Commentary He who is full of faith? who constantly serves his Guru and hears his teachings? who has subdued the senses surely gets the knowledge and ickly attains the supreme peace or salvation (Moksha). All the above three alifications are indispensable for an aspirant if he wants to attain to the supreme peace of the Eternal ickly. One alifiaction alone will not suffice. (Cf.X.10?11)"
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 40
Verse 40 of 42
SANSKRIT TEXT
अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति। नायं लोकोऽस्ति न परो न सुखं संशयात्मनः।।4.40।।
TRANSLITERATION
ajñaśh chāśhraddadhānaśh cha sanśhayātmā vinaśhyati nāyaṁ loko ’sti na paro na sukhaṁ sanśhayātmanaḥ
Sanskrit Word Meanings
"The ignorant, the faithless, and the doubting one perish; for the doubting one, there is neither this world nor the one beyond, nor happiness."
"One who is ignorant and faithless, and has a doubting mind, perishes. Neither this world nor the next, nor happiness, exists for one who has a doubting mind."
"The ignorant, the faithless, and the doubting self go to destruction; there is neither this world nor the other, nor happiness for the doubting one."
"But he who is ignorant and has no faith, perishes, with his mind full of doubts. Neither this world nor the other, nor happiness is for a person who is by nature full of doubts."
"But the ignorant man, and he who has no faith, and the skeptic are lost. Neither in this world nor elsewhere is there any happiness in store for him who always doubts."
"4.40 अज्ञः the ignorant? च and? अश्रद्दधानः the faithless? च and? संशयात्मा the doubting self? विनश्यति goes to destruction? न not? अयम् this? लोकः world? अस्ति is? न not? परः the next? न not? सुखम् happiness? संशयात्मनः for the doubting self.Commentary The ignorant one who has no knowledge of the Self. The man without faith one who has no faith in his own self? in the scriptures and the teachings of his Guru.A man of doubting mind is the most sinful of all. His condition is very deplorable. He is full of doubts as regards the next world. He does not rejoice in this world also? as he is very suspicious. He has no happiness."
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 41
Verse 41 of 42
SANSKRIT TEXT
योगसंन्यस्तकर्माणं ज्ञानसंछिन्नसंशयम्। आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय।।4.41।।
TRANSLITERATION
yoga-sannyasta-karmāṇaṁ jñāna-sañchhinna-sanśhayam ātmavantaṁ na karmāṇi nibadhnanti dhanañjaya
Sanskrit Word Meanings
"Actions do not bind him, O Arjuna, who has renounced them through Karma Yoga and whose doubts have been dispelled by knowledge, and who thus possesses a steady mind."
"O Dhananjaya (Arjuna), actions do not bind one who has renounced actions through yoga, whose doubts have been fully dispelled by Knowledge, and who is not inattentive."
"He who has renounced actions through Yoga, whose doubts have been dispelled by knowledge, and who is self-possessed—such a one is not bound by actions, O Arjuna."
"O Dhananjaya! Actions do not bind him who has renounced all actions through Yoga; who has cut off his doubts by the sword of knowledge; and who is a master of his own self."
"But the one who has renounced their actions for meditation, who has cleaved their doubts in two by the sword of wisdom, and who remains always enthroned in their Self, is not bound by their actions."
"4.41 योगसंन्यस्तकर्माणम् one who has renounced actions by Yoga? ज्ञानसंछिन्नसंशयम् one whose doubts are rent asunder by knowledge? आत्मवन्तम् possessing the self? न not? कर्माणि actions? निबध्नन्ति bind? धनञ्जय O Dhananjaya.Commentary Sri Madhusudana Sarasvati explains Atmavantam as always watchful.He who has attained to Selfrealisation renounces all actions by means of Yoga or the knowledge of Brahman. As he is established in the knowledge of the identity of the individual soul with the,Supreme Soul? all his doubts are cut asunder. Actions do not bind him as they are burnt in the fire of wisdom and as he is always watchful over himself. (Cf.II.48III.9IV.20)"
ज्ञानकर्मसंन्यासयोग (Jnana Karma Sanyasa Yoga), Verse 42
Verse 42 of 42
SANSKRIT TEXT
तस्मादज्ञानसंभूतं हृत्स्थं ज्ञानासिनाऽऽत्मनः। छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत।।4.42।।
TRANSLITERATION
tasmād ajñāna-sambhūtaṁ hṛit-sthaṁ jñānāsinātmanaḥ chhittvainaṁ sanśhayaṁ yogam ātiṣhṭhottiṣhṭha bhārata
Sanskrit Word Meanings
"Therefore, sever, with the sword of knowledge, this doubt present in your heart resulting from ignorance concerning the Self. Practice this Yoga, O Arjuna, and arise."
"Therefore, O scion of the Bharata dynasty, take recourse to yoga and rise up, cutting asunder with the sword of knowledge this doubt in your heart, arising from ignorance."
"Therefore, with the sword of knowledge (of the Self), cut asunder the doubt of the self, born of ignorance, residing in your heart, and take refuge in Yoga. Arise, O Arjuna!"
"Therefore, thus cutting off, by means of the sword of knowledge, the doubt that has sprung from ignorance and exists in your heart, practice the Yoga! Stand up, O descendant of Bharata!"
"Therefore, cleave asunder with the sword of wisdom the doubts of the heart, which your own ignorance has engendered, and follow the path of wisdom and arise!"
"4.42 तस्मात् therefore? अज्ञानसंभूतम् born out of ignorance? हृत्स्थम् residing in the heart? ज्ञानासिना by the sword of knowledge? आत्मनः of the Self? छित्त्वा having cut? एनम् this? संशयम् doubt? योगम् Yoga? आत्तिष्ठ take refuge? उत्तिष्ठ arise? भारत O Bharata.Commentary Doubt causes a great deal of mental torment. It is most sinful. It is born of ignorance. Kill it ruthlessly with the knowledge of the Self. Now stand up and fight? O Arjuna.(This chapter is known by the names Jnana Yoga? Abhyasa Yoga and jnanakarmasannyasa Yoga also.)Thus in the Upanishads of the glorious Bhagavad Gita? the science of the Eternal? the scripture of Yoga? the dialogue between Sri Krishna and Arjuna? ends the fourth discourse entitledThe Yoga of the Division of Wisdom. ,"