अथ चतुर्थो[1]ऽध्यायः
ज्ञानकर्मसंन्यासयोगः
Chapter
4
Jñāna-karma-sannyāsa-yogaḥ
-
Topic
of renunciation of action and thorough knowledge
श्रीभगवानुवाच
इमं विवस्वते योगं प्रोक्तवानहमव्ययम्
।
विवस्वान्मनवे प्राह
मनुरिक्ष्वाकवेऽब्रवीत् ॥४.१॥
śrībhagavān
uvāca
imaṃ
vivasvate yogaṃ proktavān-aham-avyayam |
vivasvān manave prāha manur-ikṣvākave’bravīt ||4.1||
vivasvān manave prāha manur-ikṣvākave’bravīt ||4.1||
aham imam avyayaṃ[2]
yogaṃ[3]
vivasvate[4]
proktavān[5]
| vivasvān manave[6]
prāha, manuḥ ikṣvākave abravīt[7] |
Śrī Bhagavān said:
I (aham)
taught (proktavān) this (imam) imperishable (avyayam) yoga (yogam)
to Vivasvān (vivasvate). Vivasvān (vivasvān) taught (prāha) it to Manu (manave);
Manu (manuḥ) taught (abravīt) it to Ikṣvāku (ikṣvākave). ||4.1||
एवं परम्पराप्राप्तमिमं राजर्षयो
विदुः।
स कालेनेह महता योगो नष्टः परन्तप ॥४.२॥
evaṃ paramparāprāptam imaṃ rājarṣayo[8]
viduḥ |
sa kāleneha mahatā yogo[9] naṣṭaḥ parantapa! ||4.2||
sa kāleneha mahatā yogo[9] naṣṭaḥ parantapa! ||4.2||
parantapa! evaṃ paramparā-prāptam[10]
imaṃ[11]
rājarṣayaḥ viduḥ | saḥ yogaḥ[12]
mahatā kālena[13] iha naṣṭaḥ |
O the scorcher of foes (parantapa!)! Handed down from generation to generation (paramparā-prāptam) thus (evam), the kings who were the sages (rājarṣayaḥ)
knew (viduḥ) it (imam). (However), with the long (mahatā) lapse of time (kālena),
that (saḥ) yoga (yogaḥ) has declined (naṣṭaḥ) in the world (iha). ||4.2||
स एवायं मया तेऽद्य योगः प्रोक्तः
पुरातनः।
भक्तोऽसि मे सखा चेति रहस्यं
ह्येतदुत्तमम् ॥४.३॥
sa evāyaṃ mayā te’[14]dya
yogaḥ proktaḥ purātanaḥ |
bhakto’[15]si me sakhā ceti rahasyaṃ hyetad[16]-uttamam ||4.3||
bhakto’[15]si me sakhā ceti rahasyaṃ hyetad[16]-uttamam ||4.3||
hi me bhaktaḥ, ca sakhā asi
iti, saḥ eva ayaṃ[17]
purātanaḥ yogaḥ[18] adya mayā[19]
te proktaḥ[20] | etat uttamaṃ rahasyaṃ[21] |
Today (adya),
that (saḥ) very (eva) this (ayam) ancient (purātanaḥ) yoga (yogaḥ) has been told (proktaḥ) to you (te) by Me (mayā), because
you are (asi) My devotee (bhaktaḥ) and (ca) my friend (sakhā iti).
This (etat) is indeed (hi) a profound (uttamam) secret (rahasyam).
||4.3||
अर्जुन उवाच
अपरं भवतो जन्म परं जन्म विवस्वतः।
कथमेतद्विजानीयां त्वमादौ
प्रोक्तवानिति ॥४.४॥
arjuna
uvāca
aparaṃ
bhavato[22]
janma paraṃ janma vivasvataḥ |
katham-etad[23]-vijānīyāṃ tvam-ādau proktavān-iti ||4.4||
katham-etad[23]-vijānīyāṃ tvam-ādau proktavān-iti ||4.4||
bhavataḥ janma aparaṃ, vivasvataḥ janma param iti | kathaṃ vi-jānīyāṃ tvam ādau proktavān |
Arjuna said:
Your (bhavataḥ) birth (janma) was not so long ago (aparam), (whereas)
Vivasvān’s (vivasvataḥ) birth (janma) was long ago (param iti). How (katham)
am I to know (vi-jānīyām) that you (tvam) told (proktavān) this (etat) in the beginning (ādau)? ||4.4||
श्रीभगवानुवाच
बहूनि मे व्यतीतानि जन्मानि तव
चार्जुन ।
तान्यहं वेद सर्वाणि न त्वं वेत्थ
परन्तप ॥४.५॥
śrībhagavān
uvāca
bahūni
me vyatītāni janmāni tava cārjuna |
tānyahaṃ veda sarvāṇi na tvaṃ vettha parantapa ||4.5||[24]
tānyahaṃ veda sarvāṇi na tvaṃ vettha parantapa ||4.5||[24]
arjuna! me ca tava bahūni
janmāni[25]
vyatītāni | tāni sarvāṇi[26]
ahaṃ veda[27], na tvaṃ vettha,
parantapa! |
Śrī Bhagavān said:
O Arjuna (arjuna!)! Many (bahūni) births (janmāni) have
passed (vyatītāni) for Me (me) as well as (ca) for you (tava). I (aham) know (veda) them (tāni) all (sarvāṇi) (whereas) you (tvam) O the scorcher of the foes (parantapa!)! Do not (na) know (vettha). ||4.5||
अजोऽपि सन्नव्ययात्मा
भूतानामीश्वरोऽपि सन् ।
प्रकृतिं स्वामधिष्ठाय
सम्भवाम्यात्ममायया ॥४.६॥
ajo’[28]pi
sann[29]avyayātmā
bhūtānām īśvaro[30]'pi san[31]
|
prakṛtiṃ svām-adhiṣṭhāya sambhavāmyātmamāyayā ||4.6||
prakṛtiṃ svām-adhiṣṭhāya sambhavāmyātmamāyayā ||4.6||
ajaḥ avyayātmā[32]
[33]api
san, bhūtānām īśvaraḥ api san, svāṃ prakṛtim adhiṣṭhāya[34]
ātma-māyayā[35] sambhavāmi |
Even though (api), being (san) unborn (ajaḥ), changeless (avyayātmā), also (api) being (san) the Lord (īśvaraḥ) of living beings (bhūtānām), wielding (adhiṣṭhāya) My own (svām) Prakṛti (prakṛtiṃ), (I as though) come into being (sam-bhavāmi) by My own creative power (ātma-māyayā). ||4.6||
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत
।
अभ्युत्थानमधर्मस्य तदात्मानं
सृजाम्यहम् ॥४.७॥
yadā
yadā hi dharmasya gḷānir-bhavati bhārata! |
abhyutthānam-adharmasya tadātmānaṃ sṛjāmyaham ||4.7||
abhyutthānam-adharmasya tadātmānaṃ sṛjāmyaham ||4.7||
bhārata! yadā yadā
dharmasya gḷāniḥ, adharmasya abhyutthānaṃ bhavati, tadā[36]
hi aham ātmānaṃ[37] sṛjāmi |
O descendant of Bharata (bhārata!)! Whenever (yadā yadā) there is (bhavati) a decline (gḷāniḥ) in right living (dharmasya),
increase (abhyutthānam) in wrong
living (adharmasya), then (tadā)
I (aham) bring (sṛjāmi) Myself (ātmānam) into
being. ||4.7||
परित्राणाय साधूनां विनाशाय च
दुष्कृताम् ।
धर्मसंस्थापनार्थाय सम्भवामि युगे
युगे ॥४.८॥
paritrāṇāya
sādhūnāṃ vināśāya ca duṣkṛtām |
dharmasaṃsthāpanārthāya sambhavāmi yuge yuge ||4.8||
dharmasaṃsthāpanārthāya sambhavāmi yuge yuge ||4.8||
sādhūnāṃ[38]
paritrāṇāya, duṣkṛtāṃ vi-nāśāya ca, dharma-saṃ-sthāpanārthāya yuge yuge sam-bhavāmi |
For the protection (paritrāṇāya) of those who are committed
to dharma (sādhūnām) and
destruction (vināśāya) of those who indulge
in wrong actions (duṣkṛtām), for
establishment of dharma (dharma-saṃ-sthāpanārthāya),
I come into being (sam-bhavāmi) in
every eon (yuge yuge). ||4.8||
जन्म कर्म च मे दिव्यमेवं यो वेत्ति
तत्त्वतः।
त्यक्त्वा देहं पुनर्जन्म नैति मामेति
सोऽर्जुन ॥४.९॥
janma karma ca me
divyam-evaṃ yo[39] vetti tattvataḥ |
tyaktvā dehaṃ punarjanma naiti mām-eti so’[40]rjuna! ||4.9||
tyaktvā dehaṃ punarjanma naiti mām-eti so’[40]rjuna! ||4.9||
arjuna! me janma, karma ca
divyam | yaḥ evaṃ tattvataḥ vetti, saḥ[41]
dehaṃ tyaktvā[42] punaḥ janma na eti, mām
eti |
The one who (yaḥ) essentially (tattvataḥ) knows (vetti) My
(me) divine (divyam) birth (janma) and
(ca) action (karma) thus (evam), giving
up (tyaktvā) the body (deham), he/she (saḥ) does not (na) take (eti) another (punaḥ) birth (janma). He/she
attains (eti) Me (mām) O Arjuna (arjuna!)!. ||4.9||
(And what kinds of people attain Me?)
वीतरागभयक्रोधा मन्मया मामुपाश्रिताः।
बहवो ज्ञानतपसा पूता मद्भावमागताः॥४.१०॥
vītarāgabhayakrodhā manmayā
mām-upāśritāḥ |
bahavo jñānatapasā pūtā madbhāvam-āgatāḥ ||4.10||
bahavo jñānatapasā pūtā madbhāvam-āgatāḥ ||4.10||
vīta-rāga-bhaya-krodhāḥ
manmayāḥ mām upāśritāḥ, jñāna-tapasā pūtāḥ bahavaḥ[43]
madbhāvam āgatāḥ |
Free from attachment, fear,
and anger (vīta-rāga-bhaya-krodhāḥ),
totally absorbed in Me (man-mayāḥ),
taking refuge (upāśritāḥ) in Me (mām), purified (pūtāḥ) by the fire of knowledge (jñāna-tapasā), many (bahavaḥ)
have attained (āgatāḥ) my nature (mad-bhāvam). ||4.10||
ये यथा मां प्रपद्यन्ते तांस्तथैव
भजाम्यहम् ।
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ
सर्वशः॥४.११॥
ye
yathā māṃ prapadyante tāṃs[44]-tathaiva
bhajāmyaham |
mama vartmānuvartante manuṣyāḥ pārtha! sarvaśaḥ ||4.11||
mama vartmānuvartante manuṣyāḥ pārtha! sarvaśaḥ ||4.11||
pārtha! ye māṃ yathā
prapadyante, aham tān tathā[45]
eva bhajāmi | manuṣyāḥ sarvaśaḥ[46]
mama vartma anu-vartante |
In whatever way (yathā) people (ye) worship (prapadyante)
Me (māṃ), I (aham) fulfill (bhajāmi) their
desires (tān) the very (eva) same way
(tathā). O Son of Pṛthā (pārtha!)! people (manuṣyāḥ) follow (anu-vartante)
My (mama) path (vartma) in all the ways (sarvaśaḥ).
||4.11||
(People
resort to Karma since Karmaphala is fast and visible)
काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह
देवताः।
क्षिप्रं हि मानुषे लोके सिद्धिर्भवति
कर्मजा ॥४.१२॥
kāṅkṣantaḥ
karmaṇāṃ siddhiṃ[47] yajanta[48]
iha devatāḥ |
kṣipraṃ hi mānuṣe loke siddhir-bhavati karmajā ||4.12||
kṣipraṃ hi mānuṣe loke siddhir-bhavati karmajā ||4.12||
iha mānuṣe loke karmaṇāṃ
siddhiṃ kāṅkṣantaḥ[49]
devatāḥ yajante, hi[50]
karmajā siddhiḥ kṣipraṃ bhavati |
Desiring (kāṅkṣantaḥ) the success (siddhim) of actions (karmaṇāṃ) here/in this world (iha), they worship (yajante) different deities (devatāḥ),
since (hi) success (siddhiḥ) born of action (karmajā) comes (bhavati) very quickly (kṣipram)
in the human (mānuṣe) world (loke). ||4.12||
(Interpolation/added later)
चातुर्वर्ण्यं मया सृष्टं
गुणकर्मविभागशः।
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम्
॥४.१३॥
cāturvarṇyaṃ mayā sṛṣṭaṃ guṇakarmavibhāgaśaḥ
|
tasya kartāram-api māṃ viddhyakartāram-avyayam ||4.13||
tasya kartāram-api māṃ viddhyakartāram-avyayam ||4.13||
guṇa-karma-vibhāgaśaḥ
cāturvarṇyaṃ [51][52]
mayā[53]
sṛṣṭaṃ | tasya kartāram api, mām avyayam akartāraṃ[54]
viddhi |
The four-fold grouping of
people (cātur-varṇyaṃ), a division
based on duties and qualities/ disposition (guṇa-karma-vibhāgaśaḥ),
was created (sṛṣṭaṃ) by Me (mayā). Although (api) I am its (tasya) author
(kartāram), know (viddhi) Me (mām) to be a non-doer (akartāraṃ),
changeless (avyayam). ||4.13||
न मां कर्माणि लिम्पन्ति न मे कर्मफले
स्पृहा ।
इति मां योऽभिजानाति कर्मभिर्न स
बध्यते ॥४.१४॥
na māṃ karmāṇi limpanti na me karmaphale
spṛhā |
iti māṃ yo’[55]bhijānāti karmabhir-na sa badhyate ||4.14||
iti māṃ yo’[55]bhijānāti karmabhir-na sa badhyate ||4.14||
karmaphale
me spṛhā na, karmāṇi māṃ na limpanti[56]
iti, yaḥ mām abhi-jānāti, saḥ[57]
karmabhiḥ na badhyate |
Actions (karmāṇi) do not (na) affect (limpanti) Me
(mām), nor (na) there is any longing (spṛhā)
for Me (me) with reference to the
result of action (karmaphale). The
one who (yaḥ) clearly knows (abhi-jānāti) Me (mām) thus (iti), he (saḥ) is not (na) bound (badhyate) by
actions (karmabhiḥ). ||4.14||
एवं ज्ञात्वा कृतं कर्म पूर्वैरपि
मुमुक्षुभिः।
कुरु कर्मैव तस्मात्त्वं पूर्वैः
पूर्वतरं कृतम् ॥४.१५॥
evaṃ jñātvā kṛtaṃ karma pūrvair-api
mumukṣubhiḥ |
kuru karmaiva tasmāt-tvaṃ pūrvaiḥ pūrvataraṃ kṛtam ||4.15||
kuru karmaiva tasmāt-tvaṃ pūrvaiḥ pūrvataraṃ kṛtam ||4.15||
pūrvaiḥ
mumukṣubhiḥ api evaṃ jñātvā[58]
karma kṛtam[59] | tasmāt tvaṃ pūrvaiḥ
pūrvataraṃ kṛtaṃ karma eva[60]
kuru |
In ancient times (pūrvaiḥ) knowing (jñātvā ) thus (evam), action
(karma) was performed (kṛtaṃ) even (api) by the seekers of mokṣa (mumukṣubhiḥ). Therefore (tasmāt),
you (tvam) perform (kuru) action (karma) indeed (eva), as
it was done (kṛtam) by those who came
before (pūrvataram) in the ancient
past (pūrvaiḥ). ||4.15||
किं कर्म किमकर्मेति कवयोऽप्यत्र
मोहिताः।
तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा
मोक्ष्यसेऽशुभात् ॥४.१६॥
kiṃ karma kim-akarmeti kavayo’[61]pyatra
mohitāḥ[62]
|
tat te karma pravakṣyāmi yaj[63]jñātvā mokṣyase’[64]śubhāt ||4.16||
tat te karma pravakṣyāmi yaj[63]jñātvā mokṣyase’[64]śubhāt ||4.16||
kiṃ
karma, kim akarma iti kavayaḥ api atra mohitāḥ | tat karma te pravakṣyāmi yat[65]
jñātvā[66]
aśubhāt[67]
mokṣyase |
Even (api) the seers (kavayaḥ)
are confused (mohitāḥ) with reference
to (atra) what (kim) is action (karma),
what (kim) is actionlessness/inaction
(akarma). I shall tell (pravakṣyāmi) you (te) about that (tat) action
(karma), knowing (jñātvā) which (yat) you will be released (mokṣyase)
from what is inauspicious (aśubhāt). ||4.16||
कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च
विकर्मणः।
अकर्मणश्च बोद्धव्यं गहना कर्मणो
गतिः॥४.१७॥
karmaṇo[68]
hyapi boddhavyaṃ boddhavyaṃ ca vikarmaṇaḥ |
akarmaṇaś[69]-ca boddhavyaṃ gahanā karmaṇo[70] gatiḥ ||4.17||
akarmaṇaś[69]-ca boddhavyaṃ gahanā karmaṇo[70] gatiḥ ||4.17||
karmaṇaḥ[71]
api boddhavyaṃ, ca vikarmaṇaḥ[72]
boddhavyam[73]| ca akarmaṇaḥ boddhavyaṃ
| hi gahanā[74] karmaṇaḥ gatiḥ[75]|
(Nature) of action (karmaṇaḥ) is indeed (api) to be understood (boddhavyaṃ), as well as (ca) (nature) of forbidden action (vi-karmaṇaḥ) to be understood (boddhavyam). (Nature) of actionless-ness/inaction
(akarmaṇaḥ) also (ca) must be understood (boddhavyaṃ). Because (hi) nature (gatiḥ) of karma (karmaṇaḥ)
is difficult (gahanā) to understand. ||4.17||
(renunciation of all actions[76])
कर्मण्यकर्म यः पश्येदकर्मणि च कर्म
यः।
स बुद्धिमान्मनुष्येषु स युक्तः
कृत्स्नकर्मकृत् ॥४.१८॥
karmaṇyakarma yaḥ paśyed[77]-akarmaṇi
ca karma yaḥ |
sa buddhimān manuṣyeṣu sa yuktaḥ kṛtsnakarmakṛt[78] ||4.18||
sa buddhimān manuṣyeṣu sa yuktaḥ kṛtsnakarmakṛt[78] ||4.18||
yaḥ
karmaṇi akarma[79] paśyet, yaḥ akarmaṇi[80]
karma ca (paśyet), saḥ manuṣyeṣu buddhimān[81]
| saḥ yuktaḥ kṛtsnakarmakṛt[82]
|
The one who (yaḥ) sees actionless-ness/inaction (akarma) in action (karmaṇi), and (ca) action (karma)
in actionless-ness/inaction (akarmaṇi); he/she (saḥ) is
wise (buddhimān) among human beings (manuṣyeṣu). That person (saḥ) is together (yuktaḥ), who has done all that is to be done (kṛtsna-karmakṛt). ||4.18||
(Renunciation of all actions)
यस्य सर्वे समारम्भाः
कामसङ्कल्पवर्जिताः।
ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं
बुधाः॥४.१९॥
yasya sarve samārambhāḥ kāmasaṅkalpavarjitāḥ
|
jñānāgnidagdhakarmāṇaṃ tam-āhuḥ paṇḍitaṃ budhāḥ ||4.19||
jñānāgnidagdhakarmāṇaṃ tam-āhuḥ paṇḍitaṃ budhāḥ ||4.19||
yasya
sarve samārambhāḥ kāma-saṅkalpa-varjitāḥ[83],
taṃ jñānāgni-dagdha-karmāṇaṃ[84]
budhāḥ paṇḍitaṃ āhuḥ |
The one for whom (yasya) all (sarve) undertakings (samārambhāḥ)
are free from
(binding) desire and will (for
results) (kāma-saṅkalpa-varjitāḥ), whose actions are burnt
by the fire of knowledge (jñānāgni-dagdha-karmāṇam), the wise ones
(budhāḥ) call
(āhuḥ) him (tam) as wise (paṇḍitam). ||4.19||
त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो
निराश्रयः।
कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति
सः॥४.२०॥
tyaktvā karmaphalāsaṅgaṃ nityatṛpto[85]
nirāśrayaḥ |
karmaṇyabhipravṛtto’[86]pi naiva kiñcit karoti saḥ ||4.20||
karmaṇyabhipravṛtto’[86]pi naiva kiñcit karoti saḥ ||4.20||
karmaphalāsaṅgaṃ
tyaktvā[87]
nityatṛptaḥ nirāśrayaḥ[88],
saḥ karmaṇi abhi-pravṛttaḥ api kiñcit eva na karoti |
Giving up (tyaktvā) the attachment to the results of action (karmaphalāsaṅgaṃ), always contented (nitya-tṛptaḥ), not being dependent on anything (nir-āśrayaḥ), he/she (saḥ) does not (na) do (karoti) anything (kiñcit) at all (eva), even though (api) fully
engaged (abhi-pravṛttaḥ) in actions (karmaṇi). ||4.20||
(Renunciation of all actions)
निराशीर्यतचित्तात्मा
त्यक्तसर्वपरिग्रहः।
शारीरं केवलं कर्म कुर्वन्नाप्नोति
किल्बिषम् ॥४.२१॥
nirāśīr-yatacittātmā
tyaktasarvaparigrahaḥ |
śārīraṃ kevalaṃ karma kurvann[89]āpnoti kilbiṣam ||4.21||
śārīraṃ kevalaṃ karma kurvann[89]āpnoti kilbiṣam ||4.21||
nir-āśīḥ yata-cittātmā tyakta-sarva-parigrahaḥ
kevalaṃ śārīraṃ karma[90]
kurvan[91]
kilbiṣaṃ na āpnoti |
The person who is free of expectations (nir-āśīḥ), who has mastered his/her mind
and body (yata-cittātmā), who has
given up all possessions (tyakta-sarva-parigrahaḥ),
only (kevalam) doing (kurvan) actions (karma) that sustains the body (śārīraṃ),
does not (na) incur (āpnoti) any evil consequences (kilbiṣam).
||4.21||
(Renunciation of all actions)
यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो
विमत्सरः।
समः सिद्धावसिद्धौ च कृत्वापि न
निबध्यते ॥४.२२॥
yadṛcchālābhasantuṣṭo[92]
dvandvātīto[93] vimatsaraḥ |
samaḥ siddhāvasiddhau[94] ca kṛtvāpi na nibadhyate ||4.22||
samaḥ siddhāvasiddhau[94] ca kṛtvāpi na nibadhyate ||4.22||
yadṛcchā-lābha-santuṣṭaḥ dvandvātītaḥ vi-matsaraḥ[95][96],
siddhau asiddhau ca samaḥ kṛtvā[97]
api na ni-badhyate |
The one who is content with whatever comes by chance (yadṛcchā-lābha-santuṣṭaḥ), who is unaffected by the pairs of opposites (dvandvātītaḥ), free from jealousy (vi-matsaraḥ), and even-minded (samaḥ) with reference to success (siddhau) as well as (ca) failure (asiddhau), is not (na) bound (ni-badhyate) even though (api) performing (kṛtvā) action. ||4.22||
गतसङ्गस्य मुक्तस्य
ज्ञानावस्थितचेतसः।
यज्ञायाचरतः कर्म समग्रं प्रविलीयते ॥४.२३॥
gatasaṅgasya muktasya jñānāvasthitacetasaḥ |
yajñāyācarataḥ karma samagraṃ pravilīyate ||4.23||
yajñāyācarataḥ karma samagraṃ pravilīyate ||4.23||
gata-saṅgasya
muktasya jñānāvasthita-cetasaḥ yajñāya ācarataḥ samagraṃ karma[98]
pra-vi-līyate|
The one, who is free from
attachment (gata-saṅgasya), who is
liberated (muktasya), whose mind abides
in self-knowledge (jñānāvasthita-cetasaḥ),
who performs (ācarataḥ) for the sake
of daily ritual (yajñāya)
his whole (samagram) actions (karma)
dissolves (pra-vi-līyate). ||4.23||
(renunciation of all actions (kāraka-upamardana)
ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ
ब्रह्मणा हुतम् ।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना
॥४.२४॥
brahmārpaṇaṃ brahma havir-brahmāgnau brahmaṇā
hutam |
brahmaiva tena gantavyaṃ brahmakarmasamādhinā[99] ||4.24||
brahmaiva tena gantavyaṃ brahmakarmasamādhinā[99] ||4.24||
arpaṇam (2nd case) brahma, haviḥ (2nd case) brahma,
brahmaṇā (3rd case), brahmāgnau
(7th case), hutam. tena (3rd case) brahmakarma-samādhinā (3rd case), brahma (2nd case) eva gantavyam |
The process
of offering (arpaṇam)
is Brahman[100] (brahma).
The oblation (haviḥ)
is Brahman (brahma),
offered (hutam) by Brahman (brahmaṇā) into
the fire (agnau) that
is Brahman (brahma).
Brahman (brahma) indeed (eva) is to be attained (gantavyam) by him (tena) whose vision of identity is that (every aspect of) action is
Brahman (brahmakarma-samādhinā). ||4.24||
(Various
types of yajñas (and their limitations)
दैवमेवापरे यज्ञं योगिनः पर्युपासते ।
ब्रह्माग्नावपरे यज्ञं
यज्ञेनैवोपजुह्वति ॥४.२५॥
daivam-evāpare yajñaṃ yoginaḥ paryupāsate |
brahmāgnāvapare[101] yajñaṃ yajñenaivopajuvhati ||4.25||
brahmāgnāvapare[101] yajñaṃ yajñenaivopajuvhati ||4.25||
apare
yoginaḥ[102] daivaṃ yajñaṃ eva
paryupāsate | apare[103]
brahmāgnau yajñena eva yajñam
upa-juvhati |
Some (karma)yogis (apare yoginaḥ) perform (paryupāsate) only (eva) those rituals (yajñam)
that invoke the deities (daivam). Others
(apare) offer (upa-juhvati) themselves (yajñam)
by themselves (yajñena) unto the fire
(knowledge) of Brahman (brahmāgnau)
only (eva). ||4.25||
श्रोत्रादीनीन्द्रियाण्यन्ये
संयमाग्निषु जुह्वति ।
शब्दादीन्विषयानन्य इन्द्रियाग्निषु
जुह्वति ॥४.२६॥
śrotrādīnīndriyāṇyanye saṃyamāgniṣu juvhati |
śabdādīn-viṣayānanya indriyāgniṣu juhvati ||4.26||
śabdādīn-viṣayānanya indriyāgniṣu juhvati ||4.26||
Others (anye) offer (juhvati) (their) organ of hearing (śrotrādīni) and other senses (indriyāṇi)
into the fire of self-mastery (saṃyamāgniṣu),
(while still) others (anye) offer (juhvati) sound (śabdādīn)
and other sense objects (viṣayān) into
the fire of senses (indriyāgniṣu). ||4.26||
सर्वाणीन्द्रियकर्माणि प्राणकर्माणि
चापरे ।
आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते
॥४.२७॥
sarvāṇīndriyakarmāṇi prāṇakarmāṇi cāpare |
ātmasaṃyamayogāgnau juhvati jñānadīpite ||4.27||
ātmasaṃyamayogāgnau juhvati jñānadīpite ||4.27||
Others (apare) offer (juhvati) all (sarvāṇi) the activities of
the senses (indriya-karmāṇi) as well as (ca) the organs of action (prāṇa-karmāṇi) unto the fire of self-mastery (ātma-saṃyama-yogāgnau) lighted by knowledge (jñānadīpite). ||4.27||
द्रव्ययज्ञास्तपोयज्ञा
योगयज्ञास्तथापरे ।
स्वाध्यायज्ञानयज्ञाश्च यतयः
संशितव्रताः॥४.२८॥
dravyayajñās-tapoyajñā yogayajñās-tathāpare |
svādhyāya-jñānayajñāś[106]-ca yatayaḥ saṃśitavratāḥ ||4.28||
svādhyāya-jñānayajñāś[106]-ca yatayaḥ saṃśitavratāḥ ||4.28||
apare dravya-yajñāḥ, tapo-yajñāḥ, tathā yoga-yajñāḥ,
saṃśitavratāḥ yatayaḥ ca svādhyāya-jñānayajñāḥ |
There are others (apare) who gift (their) wealth (dravya-yajñāḥ), those who follow austere
disciplines (tapo-yajñāḥ). Similarly (tathā)
those who practice yoga (yoga-yajñāḥ),
and (ca) those of firm vows (saṃśitavratāḥ) and efforts (yatayaḥ), who pursue recitation of their
own Veda and self-knowledge (svādhyāya-jñānayajñāḥ).
||4.28||
अपाने जुह्वति प्राणं प्राणेऽपानं
तथापरे ।
प्राणापानगती रुद्ध्वा
प्राणायामपरायणाः॥४.२९॥
apāne juhvati prāṇaṃ prāṇe’pānaṃ tathāpare |
prāṇāpānagatī ruddhvā prāṇāyāma-parāyaṇāḥ ||4.29||
prāṇāpānagatī ruddhvā prāṇāyāma-parāyaṇāḥ ||4.29||
apare prāṇāyāma-parāyaṇāḥ
prāṇāpānagatī ruddhvā[107], apāne prāṇaṃ juhvati, tathā prāṇe apānaṃ |
Still others (apare) who are committed to the regulation of the breath (prāṇāyāma-parāyaṇāḥ), stopping (ruddhvā) the flow of inhalation and exhalation (prāṇāpāna-gatī), offer (juhvati) the outgoing
breath (apānaṃ) into the incoming breath (prāṇe), and (tathā) the incoming breath (prāṇaṃ) into the outgoing breath (apāne). ||4.29||
अपरे नियताहाराः प्राणान्प्राणेषु
जुह्वति ।
सर्वेऽप्येते यज्ञविदो
यज्ञक्षपितकल्मषाः॥४.३०॥
apare niyatāhārāḥ prāṇān-prāṇeṣu juhvati |
sarve’[108]pyete yajñavido[109] yajñakṣapitakalmaṣāḥ ||4.30||
sarve’[108]pyete yajñavido[109] yajñakṣapitakalmaṣāḥ ||4.30||
apare
niyatāhārāḥ[110]
prāṇān prāṇeṣu juhvati | yajña-kṣapita-kalmaṣāḥ[111]
ete sarve api yajñavidaḥ |
Yet others (apare), who
regulate their food intake (niyatāhārāḥ), offer their desire to eat (prāṇān) unto the digestive fires (prāṇeṣu). In fact (api), all (sarve) these (ete) who observe religious disciplines (yajña-vidaḥ) (become), without exception, those for whom the impurities of the mind
have been destroyed by the yajña (yajña-kṣapita-kalmaṣāḥ). ||4.30||
यज्ञशिष्टामृतभुजो यान्ति ब्रह्म
सनातनम् ।
नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः
कुरुसत्तम ॥४.३१॥
yajñaśiṣṭāmṛtabhujo[112]
yānti brahma sanātanam |
nāyaṃ loko’[113]styayajñasya kuto’[114]nyaḥ kurusattama! ||4.31||
nāyaṃ loko’[113]styayajñasya kuto’[114]nyaḥ kurusattama! ||4.31||
kurusattama! yajñaśiṣṭāmṛta-bhujaḥ sanātanaṃ brahma[115]
yānti | ayajñasya ayaṃ lokaḥ na asti,
kutah anya?
O, The best
among the Kurus (kurusattama!)! Those who partake the nectar (the result) that is left
over after the yajña (yajñaśiṣṭāmṛta-bhujaḥ)
reach (yānti) the eternal (sanātanam) Brahman (brahma). For the one, who does not perform yajña (ayajñasya) nothing (na) is gained (asti) in
this (ayam) world (lokaḥ), what to talk of (kutaḥ) gaining any other (anya)? ||4.31||
(Renunciation of all actions (still limited)
एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे ।
एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे ।
कर्मजान्विद्धि तान्सर्वानेवं
ज्ञात्वा विमोक्ष्यसे ॥४.३२॥
evaṃ bahuvidhā yajñā vitatā brahmaṇo[116]
mukhe |
karmajān viddhi tān sarvān evaṃ jñātvā vimokṣyase ||4.32||
karmajān viddhi tān sarvān evaṃ jñātvā vimokṣyase ||4.32||
evaṃ bahuvidhāḥ yajñāḥ[117]
brahmaṇaḥ[118] mukhe vitatāḥ | tān
sarvān karmajān[119]
viddhi | evaṃ jñātvā[120]
vi-mokṣyase |
Thus (evam), many and varied (bahu-vidhāḥ)
religious disciplines (yajñāḥ) are elaborately mentioned (vitatāḥ) in the words (mukhe) of the Veda (brahmaṇaḥ). Understand (viddhi)
all (sarvān) of them (tān) to be born of karma (karmajān). Knowing (jñātvā) thus (evam), you
will be liberated (vi-mokṣyase). ||4.32||
(Renunciation of all actions - Glory of knowledge)
श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप ।
श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप ।
सर्वं कर्माखिलं पार्थ ज्ञाने
परिसमाप्यते ॥४.३३॥
śreyān dravyamayād[121]
yajñāj[122]-jñānayajñaḥ parantapa!
|
sarvaṃ karmākhilaṃ pārtha! jñāne parisamāpyate ||4.33||
sarvaṃ karmākhilaṃ pārtha! jñāne parisamāpyate ||4.33||
parantapa!
dravyamayāt yajñāt[123]
jñānayajñaḥ śreyān[124]
| pārtha! sarvam akhilaṃ karma[125]
jñāne pari-samāpyate |
O, Scorcher of the foes (parantapa!)! This knowledge (jñāna-yajñaḥ) is superior (śreyān) to religious rituals (yajñāt) performed with materials (dravyamayāt). O Son of Pṛthā (pārtha!)! All (sarvam) actions (karma) in
its entirety (akhilaṃ) get resolved (pari-samāpyate) in knowledge (jñāne). ||4.33||
तद्विद्धि प्रणिपातेन परिप्रश्नेन
सेवया ।
उपदेक्ष्यन्ति ते ज्ञानं
ज्ञानिनस्तत्त्वदर्शिनः॥४.३४॥
tad[126]
viddhi praṇipātena paripraśnena sevayā |
upadekṣyanti te jñānaṃ jñāninas-tattvadarśinaḥ ||4.34||
upadekṣyanti te jñānaṃ jñāninas-tattvadarśinaḥ ||4.34||
tat (jñānam) viddhi praṇipātena sevayā pari-praśnena,[127]
[128]
[129]
| te jñāninaḥ[130] tattva-darśinaḥ[131]
jñānam upa-dekṣyanti |
Understand (viddhi) that (tat) by
prostrating (praṇipātena) (the wise),
by serving (sevayā) them, by asking relevant/proper
questions appropriately (pari-praśnena).
Those (te) wise persons (jñāninaḥ), who have the vision of the
truth (tattva-darśinaḥ), will teach (upa-dekṣyanti) you (this) knowledge. ||4.34||
यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि
पाण्डव ।
येन भूतान्यशेषेण
द्रक्ष्यस्यात्मन्यथो मयि ॥४.३५॥
yaj[132]-jñātvā
na punar-moham-evaṃ yāsyasi pāṇḍava! |
yena bhūtānyaśeṣeṇa drakṣyasyātmanyatho mayi ||4.35||
yena bhūtānyaśeṣeṇa drakṣyasyātmanyatho mayi ||4.35||
pāṇḍava!
yat[133]
jñātvā[134] punaḥ evaṃ mohaṃ na
yāsyasi | yena bhūtāni aśeṣeṇa ātmani atho[135] mayi drakṣyasi [136] |
O, Son of Pāṇḍu[137] (pāṇḍava!)! Gaining (jñātvā)
which (yat), you will not (na) again (punaḥ) be deluded (mohaṃ
yāsyasi) in this manner (evam). By
this (yena) you will see (drakṣyasi) all (aśeṣeṇa) beings (bhūtāni)
in yourself (ātmani ) then (atho) in Me (mayi). ||4.35||
(Praising
Self-knowledge)
अपि चेदसि पापेभ्यः सर्वेभ्यः
पापकृत्तमः।
सर्वं ज्ञानप्लवेनैव वृजिनं
सन्तरिष्यसि ॥४.३६॥
api ced[138]-asi
pāpebhyaḥ sarvebhyaḥ pāpakṛttamaḥ |
sarvaṃ jñānaplavenaiva vṛjinaṃ santariṣyasi ||4.36||
sarvaṃ jñānaplavenaiva vṛjinaṃ santariṣyasi ||4.36||
cet sarvebhyaḥ pāpebhyaḥ[139]
api pāpakṛttamaḥ[140]
asi, jñāna-plavena eva sarvaṃ vṛjinaṃ[141]
san-tariṣyasi |
Even (api) if (cet) you are (asi) the worst sinner (pāpakṛttamaḥ) among all (sarvebhyaḥ) the sinners (pāpebhyaḥ); by the mere (eva) raft of knowledge (jñāna-plavena) you will easily cross (san-tarisyasi) all (sarvam) sins (vṛjinam). ||4.36||
(Renunciation of all actions)
यथैधांसि
समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन ।
ज्ञानाग्निः सर्वकर्माणि
भस्मसात्कुरुते तथा ॥४.३७॥
yathaidhāṃsi samiddho’[142]gnir-bhasmasāt
kurute’rjuna |
jñānāgniḥ sarvakarmāṇi bhasmasāt kurute tathā ||4.37||
jñānāgniḥ sarvakarmāṇi bhasmasāt kurute tathā ||4.37||
arjuna!
yathā samiddhaḥ agniḥ[143]
edhāṃsi bhasmasāt kurute, tathā[144]
jñānāgniḥ sarvakarmāṇi bhasmasāt kurute[145] |
O Arjuna (arjuna!)! Just as (yathā) the blazing (samiddhaḥ)
fire (agniḥ) reduces (kurute) the firewood (edhāṃsi) to ashes (bhasmasāt), similarly (tathā)
the fire of knowledge (jñānāgniḥ) reduces
(kurute) all (results) of actions (sarva-karmāṇi) to ashes (bhasmasāt). ||4.37||
न हि ज्ञानेन सदृशं पवित्रमिह विद्यते
।
तत्स्वयं योगसंसिद्धः कालेनात्मनि
विन्दति ॥४.३८॥
na hi jñānena sadṛśaṃ pavitram-iha vidyate |
tat svayaṃ yogasaṃsiddhaḥ kālenātmani vindati ||4.38||
tat svayaṃ yogasaṃsiddhaḥ kālenātmani vindati ||4.38||
hi iha
jñānena sadṛśaṃ pavitraṃ na vidyate | tat kālena[146]
[147]yoga-saṃsiddhaḥ[148]
svayam ātmani vindati |
Indeed (hi), there is (vidyate) no (na) purifier
(pavitram) equivalent (sadṛśaṃ) to knowledge (jñānena) in this world (iha). The one, who has attained
preparedness through karmayoga (yoga-saṃ-siddhaḥ)
personally (svayam) understands
that (tat) in course of time (kālena). ||4.38||
श्रद्धावाँल्लभते ज्ञानं तत्परः
संयतेन्द्रियः।
ज्ञानं लब्ध्वा परां
शान्तिमचिरेणाधिगच्छति ॥४.३९॥
śraddhāvānl[149]labhate
jñānaṃ tatparaḥ saṃyatendriyaḥ |
jñānaṃ labdhvā parāṃ śāntim-acireṇādhigacchati ||4.39||
jñānaṃ labdhvā parāṃ śāntim-acireṇādhigacchati ||4.39||
śraddhāvān[150]
tatparaḥ saṃyatendriyaḥ[151] jñānaṃ labhate[152]
| jñānaṃ labdhvā[153]
acireṇa parāṃ śāntim[154]
adhi-gacchati |
The one, who has faith (śraddhāvān) who is committed to that (knowledge) (tat-paraḥ), and who is the master of one’s senses (saṃyatendriyaḥ), gains (labhate) the knowledge (jñānaṃ). Having gained (labdhvā)
the knowledge (jñānaṃ), without delay
(acireṇa) gains (adhi-gacchati) absolute (parām)
peace (śāntim). ||4.39||
अज्ञश्चाश्रद्दधानश्च संशयात्मा
विनश्यति ।
नायं लोकोऽस्ति न परो न सुखं
संशयात्मनः॥४.४०॥
ajñaś[155]cāśraddadhānaś[156]-ca
saṃśayātmā vinaśyati |
nāyaṃ loko’[157]sti na paro[158] na sukhaṃ saṃśayātmanaḥ[159] ||4.40||
nāyaṃ loko’[157]sti na paro[158] na sukhaṃ saṃśayātmanaḥ[159] ||4.40||
ajñaḥ
ca aśraddadhānaḥ[160]
ca saṃśayātmā[161][162]
vinaśyati | saṃśayātmanaḥ na ayaṃ lokaḥ asti, na paraḥ, na sukhaṃ |
The ignorant (ajñaḥ), and (ca) the one who has no faith (aśraddadhānaḥ),
and (ca) one who has a doubting mind
(saṃśayātmā), perishes (vinaśyati). For the one with a doubting
mind (saṃśayātmanaḥ), neither (na) there is (asti) this (ayam) world (lokaḥ), nor (na) the world hereafter (paraḥ),
nor (na) happiness (sukham).[163] ||4.40||
(Renunciation of all actions)
योगसंन्यस्तकर्माणं ज्ञानसञ्छिन्नसंशयम् ।
योगसंन्यस्तकर्माणं ज्ञानसञ्छिन्नसंशयम् ।
आत्मवन्तं न कर्माणि निबध्नन्ति
धनञ्जय ॥४.४१॥
yogasannyasta-karmāṇaṃ jñāna-sañchinna-saṃśayam
|
ātmavantaṃ na karmāṇi nibadhnanti dhanañjaya! ||4.41||
ātmavantaṃ na karmāṇi nibadhnanti dhanañjaya! ||4.41||
dhanañjaya!
yogasannyasta-karmāṇaṃ jñāna-sañchinna-saṃśayam[164]
ātmavantaṃ karmāṇi[165]
na nibadhnanti |
O, Dhanañjaya[166] (dhanañjaya!)! Actions (karmāṇi)
do not (na) bind (ni-badhnanti) the one who has renounced
action through yoga (yoga-sannyasta-karmāṇam),
whose doubts have completely been destroyed by knowledge (jñāna-sañchinna-saṃśayam) (and) the one who is
together (ātmavantaṃ). ||4.41||
(Suddenly Kṛṣṇa tells Arjuna to resort to yoga
after speaking of renunciation of action in so many
verses
18,19,21,22,24,32,33,37,41)
तस्मादज्ञानसम्भूतं हृत्स्थं
ज्ञानासिनात्मनः।
छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ
भारत ॥४.४२॥
tasmād[167]
ajñānasambhūtaṃ hṛtsthaṃ jñānāsinātmanaḥ |
chittvainaṃ saṃśayaṃ yogam ātiṣṭhottiṣṭha bhārata! ||4.42||
chittvainaṃ saṃśayaṃ yogam ātiṣṭhottiṣṭha bhārata! ||4.42||
tasmāt
bhārata! hṛtstham enam[168]
ajñāna-sambhūtam ātmanaḥ saṃśayaṃ jñānāsinā chittvā[169]
yogam ātiṣṭha uttiṣṭha |
Therefore (tasmāt) O Descendant of Bharata (bhārata!)! Cutting (chittvā) with the sword of knowledge (jñānāsinā), this doubt (saṃśayam)
about the self (ātmanaḥ), which is
born of ignorance (ajñāna-sambhūtam),
which is rooted in the mind (hṛt-stham),
arise (uttiṣṭha) and take (ātiṣṭha) to karmayoga (yogam). ||4.42||
***
श्रीकृष्णार्जुनसंवादे
ज्ञानकर्मसंन्यासयोगो नाम
चतुर्थोऽध्यायः॥ ४॥
om
tat sat
iti śrīmad-bhagavadgītāsūpaniṣatsu brahmavidyāyāṃ
yogaśāstre śrīkṛṣṇārjuna-samvāde jñāna-karma-sannyāsa-yogo
nāma caturto’dhyāyaḥ (4)
***
Om,
That (tat) is the only reality (sat)
Thus concludes the fourth chapter titled Jñāna-karma-sannyāsa-yogaḥ (Topic of renunciation of action through knowledge)
in the Bhagavadgītā, which is the
essence of the Upaniṣads, whose subject matter is both knowledge of Brahman and
Yoga, which is in the form of a dialogue between Śrī Kṛṣṇa and Arjuna.
***
+ eṅaḥ padāntāt ati - Aṣ 6.1.109
(pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
kriyārthopapadasya ca karmaṇi sthāninaḥ - Aṣ 2.3.14 (caturthī, anabhihite)
[5]
proktavān - kta-ktavatū niṣṭhā - Aṣ 1.1.26,
niṣṭhā - Aṣ
3.2.102 (bhūte, dhātoḥ,
pratyayaḥ,
paraśca)
+ kartṛ-karmaṇoh kṛti Aṣ 2.3.65 (ṣaṣṭhī anabhihite)
+ na lokavyaya-niṣṭhā-khalarthatṛnām - Aṣ 2.3.69 (ṣaṣṭhī) - 6th case negated by
+ kartṛ-karaṇos-tṛtīyā - Aṣ 2.3.18 (anabhihite)
-
kriyārthopapadasya ca karmaṇi sthāninaḥ - Aṣ 2.3.14 (caturthī, anabhihite)
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[19]
mayā
(3.1) kta-ktavatū niṣṭhā - Aṣ 1.1.26,
niṣṭhā - Aṣ
3.2.102 (bhūte, dhātoḥ,
pratyayaḥ, paraśca) + kartṛ-karmaṇoh kṛti - Aṣ 2.3.65 (ṣaṣṭhī anabhihite)
6th case negated by
na lokavyaya-niṣṭhā-khalarthatṛnām - Aṣ 2.3.69 (ṣaṣṭhī)
संहितैकपदे नित्या, नित्या धातूपसर्गयोः |
नित्या
समासे, वाक्ये तु सा विवक्षामपेक्षते ॥
भविष्याणि च
भूतानि मां
तु वेद
न कश्चन ॥ - Ch 7.26.
[27] veda is a verb here - the one who knows. It is the same root √vid
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[47] Worldly success is easier
to achieve than self-knowledge. Hence most people do not pursue self-knowledge.
[49]
kāṅkṣantaḥ - lakṣaṇa-hetvoḥ kriyāyāḥ - Aṣ 3.2.126 (laṭaḥ, śatṛ-śānacau, dhātoḥ, vartamāne, pratyayaḥ, paraśca)
[50] hi - because/since
taddhitārthottarapada-samāhāre
ca - Aṣ
2.1.51 (dvi-saṅkhye,
samānādhikaraṇena, tatpuruṣaḥ, vibhāṣā, sup, saha supā, samāsaḥ)
+ dvigur-ekavacanam
- Aṣ 2.4.1
+ sa
napuṃsakam - Aṣ 2.4.17
or cāturvarṇyam (catvāro varnāḥ, cāturvarṇyam | catur-varṇādīnāṃ svārthe upa- saṃkhyānam - Vārtika| Hence ṣyañ)
[53]
mayā
(3.1) kta-ktavatū niṣṭhā - Aṣ 1.1.26,
niṣṭhā - Aṣ
3.2.102 (bhūte, dhātoḥ,
pratyayaḥ,
paraśca)
+ kartṛ-karmaṇoh kṛti - Aṣ 2.3.65 (ṣaṣṭhī anabhihite)
6th case negated by
na lokavyaya-niṣṭhā-khalarthatṛnām - Aṣ 2.3.69 (ṣaṣṭhī)
+ kartṛ-karaṇos-tṛtīyā - Aṣ 2.3.18 (anabhihite)
+eṅaḥ
padāntat ati - Aṣ 6.1.109
(pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[56] kartari prayogaḥ
paraśca)
+ kartṛ-karmaṇoh kṛti Aṣ 2.3.65 (ṣaṣṭhī anabhihite)
6th case negated by - na lokavyaya-niṣṭhā-khalarthatṛnām - Aṣ 2.3.69 (ṣaṣṭhī)
+ kartṛ-karaṇos-tṛtīyā - Aṣ 2.3.18 (anabhihite)
[60] eva qualifies karma.
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
[62] Well said.
[65] tat (co-relative) yat
(relative)
ślokas - 18, 19, 21, 22, 24, 32, 33, 37 and 41 in favour of
knowledge (jñana). This
becomes the doubt
of Arjuna in the next chapter.
[79] akarma (anyatve nañ)
तत् सादृश्यम्-अभावश्च तद्-अन्यत्वं तद्-अल्पता |
अप्राशस्त्यं विरोधश्च नञ्-अर्थाः षट् प्रकीर्तिताः ||
[80] akarmaṇi (anyatve nañ)
- tad-asyāstyasminn-iti matup - Aṣ 5.2.94 (taddhitāḥ, ṅyāp-prādipadikāt,
pratyayaḥ, paraśca)
-
rasādibhyaśca - Aṣ 5.2.95 (tad-asyāstyasminn-iti matup, taddhitāḥ, ṅyāp-prādipadikāt, pratyayaḥ, paraśca)
- mād-upadhāyāśca
mator-vo'yavādiśca
- Aṣ.8.2.9 (padasya)
bhūma-nindā-praśamsāsu nityayoge'tiśāyane |
saṃsarge'sti-vivakṣāyāṃ bhavanti
matubādayaḥ ||
done)
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
instead of 6th case as per -
na
lokavyaya-niṣṭhā-khalarthatṛnām - Aṣ 2.3.69 (ṣaṣṭhī)
śatṛ (since √kṛ dhātu is parasmaipadī)
cottarapada-lopah - Vārtika)
[100] the reality, the limitless
self
युक्तस्वप्नावबोधस्य योगो भवति दुःखहा ॥ - Ch. 6.17
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
अथवा विद्यया विद्या, चतुर्थो न उपलभ्यते ॥
[129] giving benefit of doubt to
the śāstra and the teacher, as Arjuna
has asked in the Bhagavadgītā
- ata ini ṭhanau - Aṣ 5.2.115 (tad-asyāstyasminn-iti, taddhitāḥ, ṅyāp-prādipadikāt,
pratyayaḥ, paraśca)
bhūma-nindā-praśamsāsu
nityayoge'tiśāyane
|
saṃsarge'sti-vivakṣāyāṃ bhavanti
matubādayaḥ ||
ṅyāp-prādipadikāt, pratyayaḥ, paraśca)
tattva-darśinaḥ (tattvaṃ draṣṭum śīlaṃ yasya saḥ ) - tācchilya-vayo-vacana-śaktiṣu- cānaś
- Aṣ 3.2.134 (vartamāne, dhātoḥ,
pratyayaḥ, paraśca)
refer to the same person
[135] atho - thereafter (an indeclinable-avyayakoṣa)
सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि ।
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः॥ Ch.6.29.
[140] pāpa-kṛttamaḥ - atiśāyane
tamab-iṣṭhanau - Aṣ 5.3.55
(taddhitāḥ, ṅyāp-prādipadikāt, pratyayaḥ, paraśca)
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ, pūrvaparayoḥ, saṃhitāyām)
+ apavarge tṛtīyā - Aṣ 2.3.6
(kāladhvanoratyanta-saṃyoge)
+ eṅaḥ padāntat ati - Aṣ 6.1.109 (pūrvaḥ, ekaḥ pūrvaparayoḥ, saṃhitāyām)
नायं लोकोऽस्ति न परो न सुखं संशयात्मनः॥ - Ch 4.40
[163] People without faith in
themselves cannot survive. - Chinese Proverb
- refers to the same person
[166] dhanaṃ-jaya! = sarvān janapadān jitvā vittam ādāya kevalaṃ, madhye dhanasya tiṣṭhāmi
tena āhur- māṃ dhanañjaya | Mahābhārata 2.
(etadaḥ,
idam-anvadeśe, anudāttaḥ)
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