Geeta Parivar Level 3 Notes
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Date 29 Nov 2024
Course: ŚRĪMAD BHAGAVAD GĪTĀ
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Shloka
Chapter 4
Upto 9
Date 01 Dec 2024
……
Word Meanings अन्वय
चतुर्थोऽध्यायः
(ज्ञानकर्मसन्न्यासयोगः)
FOURTH CHAPTER
(The Way of Renunciation of Action in Knowledge)
श्रीभगवानुवाच
इमं विवस्वते योगं प्रोक्तवानहमव्ययम् ।
विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ।। १
श्रीभगवान् The Blessed Lord उवाच said:
अहम् I विवस्वते to Vivasvat इमं this अव्ययम् imperishable योगं Yoga प्रोक्तवान् told विवस्वान् Vivasvăn मनवे to Manu प्राह told मनुः Manu इक्ष्वाकवे to Ikşvāku अब्रवीत् told.
The Blessed Lord said:
- I told this, imperishable Yoga to Vivasvat; Vivasvat told it to Manu; (and) Manu told it to Ikşvāku.
Vivasvat: the Sun. Manu: the law-giver. Ikşvāku was the famous ancestor of the Solar dynasty of Kşatriyas. This Yoga is said to be imperishable, because the end attainable through it is imperishable.
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SRIMAD BHAGAVAD GITA
एवं परम्पराप्राप्तमिमं राजर्षयो विदुः ।
स कालेनेह महता योगो नष्टः परन्तप ।। २
एवं Thus परम्पराप्राप्तम् handed down in regular succession इमं it राजर्षयः the royal sages विदुः knew परन्तप O scorcher of foes! इह in this world सः that योग: Yoga महता by long कालेन lapse of time नष्ट: declined.
- Thus handed down in regular succession, the royal sages knew it. This Yoga, by long lapse of time, declined in this world, O scorcher of foes.
स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः । भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ।। ३
मे My भक्तः devotee सखा friend च and असि (thou) art इति for this reason सः एव even that पुरातनः ancient योगः Yoga अयं this अद्य this day मया by Me ते to thee प्रोक्तः has been told हि for एतत् this उत्तमम् profound रहस्यं secret.
- I have this day told thee that same ancient Yoga, (for) thou art My devotee, and My friend, and this secret is profound indeed.
Secret: Not as the privilege of an individual or a sect, but because of its profundity. It is a secret to the unworthy only.
अर्जुन उवाच
अपरं भवतो जन्म परं जन्म विवस्वतः ।
कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ।। ४
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अर्जुनः Arjuna उवाच said:
भवतः Thy जन्म birth अपरं later विवस्वतः of Vivasvat जन्म birth परं prior एतम् this कथम् how विजानीयां should (1) know त्वम् Thou आदी in the beginning प्रोक्तवान् told इति this.
Arjuna said:
- Later was Thy birth, and that of Vivasvat prior; how then should I understand that Thou toldest this in the beginning?
श्रीभगवानुवाच
बहूनि मे व्यतीतानि जन्मानि तव चार्जुन ।
तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ।। ५
श्रीभगवान् The Blessed Lord उवाच said:
परन्तप O scorcher of foes अर्जुन Arjuna मे My तव thy च and बहूनि many जन्मानि births व्यतीतानि have passed away अहं I तानि them सर्वाणि all वेद know त्वं thou न not वेत्थ knowest.
The Blessed Lord said:
- Many are the births that have been passed by Me and thee, O Arjuna. I know them all, whilst thou knowest not, O scorcher of foes.
अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् ।
प्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया ।। ६
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SRIMAD BHAGAVAD GITA
अज: Unborn सन् being अपि even अव्ययात्मा of changeless nature भूतानाम् of beings ईश्वरः Lord अपि even सन् being स्वाम् of one’s own प्रकृर्ति Prakrti अधिष्ठाय subjugating आत्ममायया by My own Maya सम्भवामि come into being.
- Though I am unborn, of changeless nature and Lord of beings, yet subjugating My Prakrti, I come into being by My own Maya.
Subjugating My Praksti: He does not come into being as others do, bound by Karma, under the thraldom of Prakrti (Nature). He is not tied by the fetters of the Gunas- because He is the Lord of Maya. By My own Maya: My embodiment is only apparent and does not touch My true nature.
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत ।
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ।। ७
भारत O Bharata यदा यदा whenever हि surely धर्मस्य of Dharma ग्लानि: decline अधर्मस्य of Adharma अभ्युत्थानम् rise भवति is तदा then अहम् 1 आत्मानं Myself सृजामि embody.
- Whenever, O descendant of Bharata, there is decline of Dharma, and rise of Adharma, then I embody Myself.
The Dharma and its opposite Adharma imply all the duties (and their opposites) as ordained for men in different stations by the definite scheme of their life and salvation.
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परित्राणाय साधूनां विनाशाय च दुष्कृताम् ।
धर्मसंस्थापनार्थाय संभवामि युगे युगे ।। ८
साधूनां Of the good परित्राणाय for the protection च and दुष्कृताम् of the wicked विनाशाय for the destruction धर्मसंस्थापनार्थाय for the establishment of Dharma युगे युगे in every age संभवामि I come into being.
- For the protection of the good, for the destruction of the wicked, and for the establishment of Dharma, I come into being in every age.
Destruction of the wicked: in order to destroy their wickedness, and give them life eternal.
जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः ।
त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ।। ९
अर्जुन O Arjuna यः who मे My एवं thus दिव्यम् divine जन्म birth च and कर्म action तत्त्वतः in true light वेत्ति knows सः he देहं body त्यक्त्वा leaving पुनः again जन्म birth न not एति gets माम् Me एति attains.
- He who thus knows, in true light, My divine birth and action, leaving the body, is not born again: he attains to Me, O Arjuna.
He who knows etc.: He who knows the great truth-that the Lord though apparently born is ever beyond birth and death, apparently active in the cause of righteousness, is ever beyond all action-becomes illumined with Self- knowledge. Such a man is never born again.
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ŚRIMAD BHAGAVAD GITA
वीतरागभयक्रोधा मन्मया मामुपाश्रिताः ।
बहवो ज्ञानतपसा पूता मद्भावमागताः ।। १०
वीतरागभयक्रोधाः Freed from attachment, fear, and anger मन्मयाः absorbed in Me माम् Me उपाश्रिताः taking refuge in ज्ञानतपसा by the fire of knowledge पूताः purified बहवः many मद्भावम् My Being आगताः have attained.
- 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 have attained: The import is that the path of liberation here taught by Śrī Kṛṣņa is not of recent origin, nor is it dependent upon His present manifestation, but has been handed down from time immemorial.
ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् ।
मम वर्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ।। ११
ये Who यथा whatever way मां Me प्रपद्यन्ते worship तान् them अहम् I तथा in the same way एव verily भजामि bestow (their desires) पार्थ O Pārtha मनुष्याः men सर्वशः in all ways मम My वर्म path अनुवर्तन्ते follow.
- In whatever way men worship Me, in the same way do I fulfil their desires; (it is) My path, O son of Prtha, (that) men tread, in all ways.
In this śloka Śrī Kṛşņa anticipates the objection that God is partial to some and unkind to others, since Не blesses some with Self-knowledge and leaves the rest in
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darkness and misery. This difference is not due to any difference in His attitude towards them, but is of their own choice.
My path: In the whole region of thought and action, wherever there is fulfilment of object, no matter what, the same is due to the Lord. As the Self within, He brings to fruition all wishes, when the necessary conditions are fulfilled.
काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः ।
क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा ।। १२
कर्मणां Of actions सिद्धिं success काङ्क्षन्तः longing for इह in this world देवताः gods यजन्ते worship हि because मानुषे in the human लोके world क्षिप्रं quickly कर्मजा born of action सिद्धिः success भवति is attained.
- Longing for success in action, in this world, (men) worship the gods. Because success resulting from action, is quickly attained in the human world.
Because success….human world: Wordly success is much easier of attainment than Self-Knowledge. Hence it is that the ignorant do not go in for the latter.
चातुर्वर्ण्य मया सृष्टं गुणकर्मविभागशः ।
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ।। १३
मया By Me गुणकर्मविभागशः by the differentiation of Guna and Karma चातुर्वर्ण्य fourfold caste सृष्टं was created तस्य thereof कर्तारम् author अपि even मां Me अव्ययम् changeless अकर्तारम् non-doer विद्धि know
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ŚRĪMAD-BHAGAVAD-GĪTĀ
- The fourfold caste was created by Me, by the differentiation of Guna and Karma. Though I am the author thereof, know Me to be the non-doer, and changeless.
This Sloka is intended to explain the diversity of human temperaments and tendencies. All men are not of the same nature, because of the preponderance of the different Guņas in them.
The caste system was originally meant to make perfect
the growth of humanity, by the special culture of certain features through the process of discriminate selection. Though I am the author etc.: The Lord, though the author of the caste system, is yet not the author. The same dread of being taken as a doer or an agent crops up again and again. The paradox is explained in Chap. IX. 5-10. Māyā is the real author, but He is taken as such, because it is His light which gives existence, not only to all actions, but to Māyā herself.
न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा ।
इति मां योऽभिजानाति कर्मभिर्न स बध्यते ।। १४
कर्माणि Actions मां Me न not लिम्पन्ति taint मे My कर्मफले in the result of action स्पृहा desire न not इति thus यः who मां Me अभिजानाति knows सः he कर्मभिः by actions न not बध्यते is fettered.
- Actions do not taint Me, nor have I any thirst for the result of action. He who knows Me thus is not fettered by action.
Actions do not taint Me: Karma cannot introduce into Me anything foreign. I never depart from My true self, which is All-fullness.
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एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः ।
कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम् ।। १५
एवं Thus ज्ञात्वा knowing पूर्वे: by the ancient मुमुक्षुभिः seekers after freedom अपि even कर्म action कृतं was done तस्मात् therefore त्वं thou पूर्वे: by the ancients पूर्वतरं in olden times कृतम् done कर्म action एव verily कुरु perform.
- Knowing thus, the ancient seekers after freedom also performed action. Do thou, therefore, perform action, as did the ancients in olden times.
Knowing thus: Taking this point of view, that is, that the Self can have no desire for the fruits of action and cannot be soiled by action.
किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः ।
तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ।। १६
किं What कर्म action किम् what अकर्म inaction इति thus अत्र in this कवयः sages अपि even मोहिताः bewildered (अतः therefore) यत् which ज्ञात्वा knowing अशुभात् from evil मोक्ष्यसे you will be freed तत् that ते to you कर्म action प्रवक्ष्यामि (1) shall tell.
- Even sages are bewildered, as to what is action and what is inaction. I shall, therefore, tell you what action is, by knowing which you will be freed from evil.
Evil: the evil of existence, the wheel of birth and death.
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कर्मणो हापि बोन्नद्रव्यं बोद्धव्यञ्च विकर्मणः ।
अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ।॥। १७
हि Because कर्मणः of actions अपि even (तत्त्वम् the true nature) बोद्धव्यं has to be understood विकर्मणः of the. forbidden action च and (अपि even) बोद्धव्यम् has to be understood अकर्मणः of inaction च and (अपि even) बोद्धव्यं has to be understood कर्मणः of Karma गतिः nature गहना impenetrable.
- For verily, (the true nature) even of action (enjoined by the Sastras) should be known, as also, (that) of forbidden action, and of inaction: the nature of Karma is impenetrable.
कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः ।
स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ।। १८
यः Who कर्मणि in action अकर्म inaction पश्येत् would see यः who अकर्मणि in inaction च and कर्म action पश्येत् would see सः he मनुष्येषु among men बुद्धिमान् intelligent सः he युक्तः Yogi कृत्स्नकर्मकृत् doer of all action.
- He who sees inaction in action, and action in inaction is intelligent among men, he is a Yogi and a doer of all action.
An action is an action so long as the idea of actorship of the Self holds good. Directly as the idea of actorship disappears, no matter what or how much is done, action has lost its nature. It has become harmless: it can no longer bind. On the other hand, how much soever
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inactive an ignorant person may remain, so long as there action. Action equals to belief in the actorship of oneself is the idea of actorship in him he is constantly doing and inaction its reverse.
He is the doer of all action: He has achieved the end of all action, which is freedom.
यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः ।
ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः ।। १९
यस्य Whose सर्वे all समारम्भाः undertakings कामसङ्कल्पवर्जिताः devoid of plan and desire for results बुधाः the sages ज्ञानाग्निदग्धकर्माणं whose actions are burnt by the fire of knowledge तम् him पण्डितं wise आहुः call.
- Whose undertakings are all devoid of plan and desire for results, and whose actions are burnt by the fire of knowledge, him, the sages call wise.
Whose undertakings etc.: Who is devoid of egoism.
त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः । कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः ।। २०
सः He कर्मफलासङ्गं clinging to the fruits of action त्यक्त्वा forsaking नित्यतृप्तः ever satisfied निराश्रयः depending on nothing कर्मणि in action अभिप्रवृत्तः engaged अपि even किञ्चित् anything एव verily न not करोति does.
- Forsaking the clinging to fruits of action, ever satisfied, depending on nothing, though engaged in action, he does not do anything.
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निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः ।
शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् ।। २१
निराशी: Without hope यतचित्तात्मा one whose mind and body have been controlled त्यक्तसर्वपरिग्रहः one who has relinquished all possessions केवलं merely शारीरं bodily कर्म action कुर्वन् doing किल्बिषम् evil न not आप्नोति incurs.
- Without hope, the body and mind controlled, and all possessions relinquished, he does not suffer any evil consequences, by doing mere bodily action.
Evil consequences: resulting from good and bad actions, for both lead to bondage.
यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः ।
समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते ।। २२
यदृच्छालाभसन्तुष्टः Content with what comes to him without effort द्वन्द्वातीतः unaffected by the pairs of opposites विमत्सरः free from envy सिद्धी in success असिद्धौ in failure च and समः even-minded कृत्वा acting अपि even न not निबध्यते is bound.
- Content with what comes to him without effort, unaffected by the pairs of opposites, free from envy, even-minded in success and failure, though acting, he is not bound.
।
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गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः ।
यज्ञायाचरतः कर्म समग्रं प्रविलीयते ।। २३
गतसङ्गस्य Of one who is devoid of attachment मुक्तस्य the liberated ज्ञानावस्थितचेतसः whose mind is centred in knowledge यज्ञाय for Yajña आचरतः performing समग्रं whole कर्म Karma प्रविलीयते dissolves away.
- Devoid of attachment, liberated, with mind centred in knowledge, performing work for Yajña alone, his whole Karma dissolves away.
ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् ।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ।। २४
अर्पणं Process of offering ब्रह्म Brahman हविः oblation as clarified butter ब्रह्म Brahman ब्रह्माग्नौ in the fire of Brahman ब्रह्मणा by Brahman हुतम् is offered ब्रह्मकर्मसमाधिना by the man who is absorbed in action which is Brahman तेन by him ब्रह्म Brahman एव verily गन्तव्यं should be reached.
- The process of offering is Brahman, the clarified butter is Brahman, offered by Brahman in the fire of Brahman; by seeing Brahman in action, he reaches Brahman alone.
How can the whole Karma of a person, engaged in work, melt away as stated here ? Because after knowledge, his whole life becomes one act of Yajña, in which the process of oblation, the offering, the fire, the doer of the sacrifice, the work, and the goal, are all Brahman. Since his Karma produces no other result than the attainment of Brahman, his Karma is said to melt away.
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अपरे Other चोगिन, Yogis on pertaining to Dent in the fire of Brahman রন্ধন by self verily সন্ত্র the self उपजुडति offer as sacrifice.
- Some Yogis perform sacrifices to Devas alone, while others offer the self as sacrifice by the self in the fire of Brahman alone,
Others offer ete. The sacrifice referred to here is divesting the Self of Its Upadhis (limiting adjuncts), so that It is found to be the Self.
श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुद्धति ।
शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुहूति ।। २६
अन्ये Others संयमाग्निषु in the fire of control श्रोत्रादीनि organ of hearing, etc. इन्द्रियाणि senses जुहति offer as sacrifice अन्ये others शब्दादीन् sound, etc. विषयान् sense- objects इन्द्रियाग्निषु in the fire of the senses जुहत्ति offer as sacrifice.
- Some again offer hearing and other senses as sacrifice in the fire of control, while others offer sound and other sense-objects as sacrifice in the fire of the senses.
Others offer sound etc.: Others direct their senses towards pure and unforbidden objects, and in so doing regard themselves as performing acts of sacrifice.
RENUNCIATION OF ACTION IN KNOWLEDGE. 4.27 101
सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे।
आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ।। २७
अपरे Others ज्ञानदीपिते kindled by knowledge आत्मसंयम- योगाग्नौ in the fire of control in Self सर्वाणि all इन्द्रियकर्माणि actions of the senses प्राणकर्माणि functions of the vital energy च and जुहृति offer as sacrifice.
- Some again offer all the actions of senses and the functions of the vital energy, as sacrifice in the fire of control in Self, kindled by knowledge.
द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथाऽपरे ।
स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः ।। २८
तथा Again अपरे others द्रव्ययज्ञाः those who offer wealth as sacrifice तपोयज्ञाः those who offer austerity as sacrifice योगयज्ञाः those who offer Yoga as sacrifice संशितव्रताः persons of rigid vows यतयः persons of self-restraint स्वाध्यायज्ञानयज्ञाः those who offer study and knowledge as sacrifice च and.
- Others again offer wealth, austerity, and Yoga, as sacrifice, while still others, of self-restraint and rigid vows, offer study of the scriptures and knowledge, as sacrifice.
Offer Yoga as sacrifice: Practise the eightfold Yoga as an act of sacrifice.
102
ARIMAD BHAGAVAD GITA
अपाने जुहृति प्राणं प्राणेऽपानं तथाऽपरे ।
प्राणापानगती रुन्वा प्राणायामपरायणाः ।। २९
अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति ।
तथा Yet अपरे others अपाने into the Apana प्राण the Prana प्राणे into the Prana अपानं the Apana जुडति sacrifice प्राणापानगती courses of the outgoing and incoming breaths रुद्रवा stopping प्राणायामपरायणाः constantly practising the regulation of the vital energy अपरे others नियताहाराः persons of regulated food प्राणान् functions of the Pranas प्राणेषु in the Pranas जुहति sacrifice.
- Yet some offer as sacrifice, the outgoing into the incoming breath, and the incoming into the outgoing, stopping the courses of the incoming and outgoing breaths, constantly practising the regulation of the vital energy; while others of regulated food, offer in the Prāņas the functions thereof.
Offer in the Pranas the functions thereof: Whatever Prăņas has been controlled, into it they sacrifice all other Prâņas; these latter become, as it were, merged in the former. Or, in another way: They control the different Pranas and unify them by the foregoing method; the senses are thus attenuated and are merged in the unified Prâņa, as an act of sacrifice.
All the various acts described in verses 25 to 29, as offerings of sacrifice, are only conceived as such, the study of the scriptures is regarded as an act of sacrifice, and so on.
RENUNCIATION OF ACTION IN KNOWLEDGE 4.30 103
सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः ।। ३०
यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम् ।
नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम ।। ३१
सर्वे All अपि even एते these यज्ञविदः knowers of Yajña यज्ञक्षपितकल्मषाः persons having their sins consumed by lajña कुरुसत्तम O best of the Kurus यज्ञशिष्टामृतभुजः persons eating of the nectar-the remnant of Yajña सनातनम् eternal ब्रह्म Brahman यान्ति go अयं this लोकः world अयज्ञस्य of the non-performer of Yajña न not अस्ति is अन्यः another कुतः how.
30-31. All of these are knowers of Yajña, having their sins consumed by Yajña, and eating of the nectar-the remnant of Yajña-they go to the Eternal Brahman. (Even) this world is not for the non-performer of Yajña, how then another, O best of the Kurus ?
They go to the Eternal Brahman: in course of time, after attaining knowledge through purification of heart. Even this world is not for the non-performer of Yajña: this means-He that does not perform any of the Yajñas mentioned above is not fit even for this wretched human world-how then could he hope to gain a better world than this?
एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे ।
कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे ।। ३२
104
ŚRĪMAD-BHAGAVAD-GĪTĀ
ब्रह्मणः Of the Veda मुखे (lit. mouth), in the storehouse एवं thus बहुविधाः various यज्ञा: Yajñas वितताः are strewn तान् them सर्वान् all कर्मजान् born of action विद्धि know एवं thus ज्ञात्वा knowing विमोक्ष्यसे (thou) shalt be free.
- Various Yajñas, like the above, are strewn in the storehouse of the Veda. Know them all to be born of action; and thus knowing, thou shalt be free.
Strewn in the storehouse of the Veda: inculcated by or known through the Veda.
श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप ।
सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ।। ३३
परन्तप O scorcher of foes यज्ञात् to sacrifice द्रव्यमयात् with (material) objects ज्ञानयज्ञः knowledge-sacrifice श्रेयान् superior पार्थ O Pārtha सर्व all अखिलं in its entirety कर्म action ज्ञाने in knowledge परिसमाप्यते culminates.
- Knowledge-sacrifice, O scorcher of foes, is superior to sacrifice (performed) with (material) objects. All action in its entirety, O Pārtha, attains its consummation in knowledge.
तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया ।
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ।। ३४
प्रणिपातेन By prostrating thyself परिप्रश्नेन by question सेवया by service तत् that (ज्ञानम् knowledge) विद्धि know ज्ञानिनः the wise तत्त्वदर्शिनः those who have realised the Truth ते thee ज्ञानं knowledge उपदेक्ष्यन्ति will instruct.
RENUNCIATION OF ACTION IN KNOWLEDGE. 4.35
105
- Know that, by prostrating thyself, by questions, and by service; the wise, those who have realised the Truth, will instruct thee in that knowledge.
Prostration before the Guru, questions and personal services to him, constitute discipleship.
Those who have realised the Truth: mere theoretical knowledge, however perfect, does not qualify a person to be a Guru: the Truth, or Brahman, must be realised, before one can claim that most elevated position.
यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव ।
येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि ।। ३५
पाण्डव O Pandava यत् which ज्ञात्वा knowing पुनः again एवं like this मोहम् delusion न not यास्यसि will get येन by which अशेषेण all भूतानि beings आत्मनि in (thy) self अथो and मयि in Me (i e., highest Self) द्रक्ष्यसि (thou) shalt see.
- Knowing which, thou shalt not, O Pāņdava, again get deluded like this, and by which thou shalt see the whole of creation in (thy) Self and in Me.
Which: the knowledge referred to in the preceeding śloka to be learnt from the Guru.
अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः ।
सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि ।। ३६
सर्वेभ्यः Among all अपि even पापेभ्यः most sinful चेत् (even) if पापकृत्तमः most sinful असि (thou) be सर्व all वृजिनं sin ज्ञानप्लवेन by the raft of knowledge एव alone सन्तरिष्यसि shalt go across.
106
ŚRĪMAD-BHAGAVAD GITA
- Even if thou be the most sinful among all the sinful, yet by the raft of knowledge alone thou shalt go across all sin.
यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन ।
ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा ।। ३७
अर्जुन O Arjuna यथा as समिद्धः blazing अग्निः fire एधांसि wood भस्मसात् reduced to ashes कुरुते makes तथा so ज्ञानाग्निः fire of knowledge सर्वकर्माणि all Karma भस्मसात् reduced to ashes कुरुते makes.
- As blazing fire reduces wood into ashes, so, O Arjuna, does the fire of knowledge reduce all Karma to ashes.
Excepting of course the Prarabdha, or Karma which, after causing the present body, has begun to bear fruits.
न हि ज्ञानेन सदृशं पवित्रमिह विद्यते ।
तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति ।। ३८
हि Verily इह in this world ज्ञानेन knowledge सदृशं like पवित्रम् purifying न not विद्यते exists कालेन in time योगसंसिद्धः reaching perfection by Yoga आत्मनि in one’s own heart स्वयं oneself तत् that (knowledge) विन्दति realises.
- Verily there exists nothing in this world purifying like knowledge. In good time, having reached perfection in Yoga, one realises that oneself in one’s own heart.
RENUNCIATION OF ACTION IN KNOWLEDGE 4.39
107
श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः ।
ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ।। ३९
श्रद्धावान् The man of śraddhā तत्परः devoted संयतेन्द्रियः the master of one’s senses ज्ञानं knowledge लभते attains ज्ञानं knowledge लब्ध्वा having attained अचिरेण at once परां supreme शान्तिम् to peace अधिगच्छति goes.
- The man with Śraddha, the devoted, the master of one’s senses, attains (this) knowledge. Having attained knowledge one goes at once to the Supreme Peace.
अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति । नायं लोकोऽस्ति न परो न सुखं संशयात्मनः ।। ४०
अज्ञ: The ignorant अश्रद्धानः the man without Śraddhā संशयात्मा the doubting self विनश्यति goes to destruction संशयात्मनः of the doubting self अयं this लोकः world न not अस्ति is न not च and परः the next न not च and सुखं happiness.
- The ignorant, the man without Śraddha, the doubting self, goes to destruction. The doubting self has neither this world, nor the next, nor happiness.
The ignorant: one who knows not the Self. The man without Śraddha: one who has no faith in the words and teachings of his Guru.
The doubting self has etc.: One of a doubting disposition fails to enjoy this world, owing to his constantly rising suspicion about the people, and things around him, and
8
Words & Grammar
अस्मद् शब्द रूप – सर्वनाम
द्वितीया माम् / मा
षष्ठी मम / मे