Bhagavad Gita - Chapter 4 - Shloka (Verse) 23

व्याख्या--[कर्मयोगीके सम्पूर्ण कर्मोंके विलीन होनेकी बात गीताभरमें केवल इसी श्लोकमें आयी है, इसलिये यह कर्मयोगका मुख्य श्लोक है। इसी प्रकार चौथे अध्यायका छत्तीसवाँ श्लोक ज्ञानयोगका और अठारहवें अध्यायका छाछठवां श्लोक भक्तियोगका मुख्य श्लोक है।]
'गतसङ्गस्य' क्रियाओँका, पदार्थोंका, घटनाओंका, परिस्थितियोंका, व्यक्तियोंका जो सङ्ग है, इनके साथ जो हृदयसे लगाव है, वही वास्तवमें बाँधनेवाला अर्थात् जन्म-मरण देनेवाला है (गीता 13। 21)। स्वार्थभावको छोड़कर केवल लोगोंके हितके लिये, लोकसंग्रहार्थ कर्म करते रहनेसे कर्मयोगी क्रियाओँ, पदार्थों आदिसे असङ्ग हो जाता है अर्थात् उसकी आसक्ति सर्वथा मिट जाती है।
वास्तवमें मनुष्य स्वरूपसे असङ्ग ही है 'असङ्गो ह्ययं पुरुषः' (बृहदारण्यक0 4। 3। 15)। किंतु असङ्ग होते हुए भी यह शरीर, इन्द्रियाँ, मन, बुद्धि, पदार्थ, परिस्थिति, व्यक्ति आदिसे सम्बन्ध मानकर सुखकी इच्छासे उनमें आबद्ध हो जाता है। मेरी मनचाही हो अर्थात् जो मैं चाहता हूँ, वही हो और जो मैं नहीं चाहता, वह नहीं हो--ऐसा भाव जबतक रहता है, तबतक यह सङ्ग बढ़ता ही रहता है। वास्तवमें होता वही है, जो होनेवाला है। जो होनेवाला है उसे चाहें, या न चाहें वह होगा ही; और जो नहीं होनेवाला है, उसे चाहें या न चाहें, वह नहीं होगा। अतः अपनी मनचाही करके मनुष्य व्यर्थमें (बिना कारण) फँसता है और दुःख पाता है।कर्मयोगी संसारसे मिली हुई शरीरादि वस्तुओंको अपनी और अपने लिये न मानकर उन्हें संसारकी ही मानकर संसारकी सेवामें अर्पण कर देता है। इससे वस्तुओं और क्रियाओंका प्रवाह संसारकी ओर ही हो जाता है और अपना असङ्ग स्वरूप ज्यों-का-त्यों रह जाता है।कर्मयोगीका 'अहम्' भी सेवामें लग जाता है। तात्पर्य यह है कि उसके भीतर 'मैं सेवक हूँ' यह भाव भी नहीं रहता। यह भाव तो मनुष्यको सेवकपनेके अभिमानसे बाँध देता है। सेवकपनेका अभिमान तभी होता है, जब सेवा-सामग्रीके साथ अपनापन होता है। सेवाकी वस्तु उसीकी थी, उसीको दे दी तो सेवा क्या हुई? हम तो उससे उऋण हुए। इसलिये सेवक न रहे, केवल सेवा रह जाय। यह भाव रहे कि सेवाके बदलेमें धन, मान, बड़ाई, पद, अधिकार आदि कुछ भी लेना नहीं है; क्योंकि उसपर हमारा हक ही नहीं लगता। उसे स्वीकार करना तो अनधिकार चेष्टा है। लोग मेरेको सेवक कहें --ऐसा भाव भी न रहे और यदि वे कहें तो उसमें राजी भी न हो। इस प्रकार संसारकी वस्तुओँको संसारकी सेवामें सर्वथा लगा देनेसे अन्तःकरणमें एक प्रसन्नता होती है। उस प्रसन्नताका भी भोग न किया जाय तो स्वतःसिद्ध असङ्गताका अनुभव हो जाता है।

जो कर्म करना प्रारम्भ कर चुका है ऐसा पुरुष जब कर्म करतेकरते इस ज्ञानसे सम्पन्न हो जाता है कि निष्क्रिय ब्रह्म ही आत्मा है तब अपने कर्ता कर्म और प्रयोजनादिका अभाव देखनेवाले उस पुरुषके लिये कर्मोंका त्याग कर देना ही उचित होता है। किंतु किसी कारणवश कर्मोंका त्याग करना असम्भव होनेपर यदि वह पहलेकी तरह उन कर्मोंमें लगा रहे तो भी वास्तवमें कुछ भी नहीं करता। इस प्रकार त्यक्त्वा कर्मंफलासङ्गम् इस श्लोकसे ( ज्ञानीके ) कर्मोंका अभाव ( अकर्मत्व ) दिखलाया जा चुका है। जिस पुरुषके कर्मोंका इस प्रकार अभाव दिखाया गया है उसीके ( विषयमें अगला श्लोक कहते हैं ) जिस पुरुषकी सब ओरसे आसक्ति निवृत्त हो चुकी है जिसके पुण्यपापरूप बन्धन छूट गये हैं जिसका चित्त निरन्तर ज्ञानमें ही स्थित है ऐसे केवल यज्ञसम्पादनके लिये ही कर्मोंका आचरण करनेवाले उस सङ्गहीन मुक्त और ज्ञानावस्थितचित्त पुरुषके समग्र कर्म विलीन हो जाते हैं। अग्र शब्द फलका वाचक है। उसके सहित कर्मोंको समग्र कर्म कहते हैं अतः यह अभिप्राय हुआ कि उसके फलसहित समस्त कर्म नष्ट हो जाते हैं।

He recounts the context to state the connection of the subsequent verse "gatasangasya" (of the detached one) etc., with the previous verse "tyaktva" (having abandoned) etc. The connection is that the absence of action was shown by this verse in the statement "naiva kiñcit karoti saḥ" (he does nothing at all).

[Addressing the objection:] Since the Knower, who sees the absence of action, agent, and result, certainly abandons action, the statement of actionlessness would be a redundant prohibition.

To this, He replies "atmanah" (of the Self) etc. The cause like lokasangraha was stated earlier.

Having thus recounted the context, He introduces the next verse with "yasya" (whose) etc.

Since the performance of action by the knower, even though liberated, is found to be for the pleasure of the Lord, bondage might commence from that—anticipating this, He says "yajñāya" (for the sake of sacrifice) etc. "Yajñāya" means for the attainment of the satisfaction of the Lord Vishnu/Narayana, who is signified by the word Yajna.

He refutes the doubt that action is an obstacle to knowledge for one who desires only knowledge, with "karma" (action) etc. Accepting the word samagrena (entire) He explains it as [action] together with its cause (desire, aversion, etc.).

That which was stated—"he who, even though previously engaged in action due to the force of prarabdha, does nothing at all"—He elaborates upon with "gatasangasya" (of the detached one) etc.

According to the Bhashya, gatasangasya refers to the liberated person whose bondage (merit/demerit etc.) has ceased. The word 'adi' (etc.) therein includes the superimposition of doership, enjoyership, and desire/aversion, so there is no contradiction.

He whose mind is situated only in knowledge, performs action (acharatah) for the sake of Yajna—meaning for the accomplishment of sacrifices like Agnishtoma, or for the accomplishment of Vishnu's satisfaction. Samagram means that which exists along with the future result (saha agreṇa phalena); that entire [action] completely dissolves (perishes), due to the elimination of the cause (ignorance) by the direct realization of reality—this is the meaning.

He concludes [the description] with "gatasangasya" (of the detached one) etc.

Gatasangasya refers to the liberated person who is free from affection/attachment to the fruit and free from the ego/ownership of the body and senses.

Jnanavasthitacetasah refers to one whose mind is established in the knowledge of the Supreme Lord.

The question arises: What is the fate of the Knower's actions? Anticipating that the first option [that actions merely cease to be fruitful] would lead to the possibility of the liberated person returning to Samsara, He accepts the second [complete destruction] with "gatasangasya" (of the detached one) etc.

Since the Knower is gatasangah (free from attachment), meaning free from the ego of doership, He "does not do"—this was stated. Since he is liberated (free from the desire for fruit), he is not tainted—this was stated. Since he acts only for Yajna—meaning only for the pleasure of the Lord of Sacrifice—and not for any other result, as there is nothing else to attain.

Since this person is established in Jnana (right vision), all actions of this detached, liberated person—actions being performed, etc.—being completely purposeless in every way, entirely dissolve (viliyate) without residue (niranvayam), along with their future results and inherent tendencies (vasanaya); therefore, they never manifest again.

This dissolution of actions being performed is only from the Knower's perspective.

The ancient action (prācīnaṁ karma) which is the cause of bondage, entirely dissolves—meaning, is completely destroyed without residue—for the person who is engaged in the performance of actions like Yajna of the described nature, whose mind is established in the knowledge of the Self, who is thus free from all other attachments, and consequently free from all possessions.

The knowledge-formed nature of action was stated as being associated with the contemplation of the Self's nature separated from Prakriti. Now, the knowledge-formed nature of all action, along with its means, is stated as being associated with the contemplation of the Supreme Person, who is the Supreme Brahman, as the Self of the action.

Furthermore, "gatasangasya" (of the detached one) etc. Gatasangasya refers to the desireless person (nishkāmasya) who is free from attachments like desire etc. He whose mind is situated in knowledge, and who performs action for the sake of Yajna (for the Supreme Lord's purpose), his entire action, along with its inherent tendencies (sa-vāsanāṁ karma), completely dissolves, meaning it attains the state of actionlessness (non-binding nature).

In the context of the Ārūḍha Yoga (established in knowledge), yajñāya means performing action only for the preservation of sacrifice (scriptural rites) and for the welfare of the world (lokasaṅgraha).

By "tyaktva karmaphalasangam" (4.20) and "yatacittatma tyaktasarvaparigrahah" (4.21), the conscious abandonment of attachment was stated. Now, He states the cessation of infinite opposing actions by the power of Karma Yoga—declaring that for the person with such restraint, even though engaged in acquiring materials for Yajna, non-attachment arises spontaneously—with the verse "gatasangasya" etc.

By the previously stated conscious abandonment of attachment, the mind is established in Self-knowledge. Since attachment has thus ceased, all possessions need not be consciously renounced; rather, he is freed by them.

The entire past action, in the form of merit and demerit, which opposes Self-realization and its attainment, is destroyed for the person who has conquered all conquerable things and is proceeding unimpeded in the established means—all this is shown [by the Lord]. The word karma is in the nominative case and is connected with praviliyate (dissolves).

By "yajñāya" (for sacrifice), actions merely for one's own sustenance are negated. Due to the intention of the word samagra and its prefix, nihśeṣam (without residue) is stated.

इस श्लोक में ज्ञानी पुरुष के लक्षणों का वर्णन करके जिस क्रम में उसके गुणों को बताया गया है वह स्वयं साधना मार्ग की ओर संकेत करता है। उपदेश को सूत्ररूप में वर्णन करने की सभी शास्त्रीय ग्रन्थों की एक विशेष शैली होती है। उसमें भी प्रतीक शब्दों के चयन के प्रति शास्त्रज्ञ अधिक सजग रहते हैं और उन शब्दों को एक विशेष क्रम देने में भी उन्हें आनन्द का अनुभव होता है। विचाराधीन श्लोक इसका एक उदाहरण है।गतसंगस्य जिस दैवी स्वरूप को ऋषियों ने प्राप्त किया वह कोई अज्ञात स्थल से प्राप्त की हुई नवीन उपलब्धि नहीं थी। यह पूर्णत्व तो सबका स्वयं सिद्ध स्वरूप ही है जिसे उन्होंने केवल पहचाना। बाह्य विषयों के साथ आसक्ति के कारण हमने अपने आपको स्वस्वरूप के राज्य के बाहर निष्कासित कर लिया है। ज्ञानी पुरुष वह है जो परिच्छिन्न जगत् की आसक्ति से पूर्णतया मुक्त है।मुक्तस्य अधिकांश साधकों को मुक्ति के संबंध में स्पष्ट ज्ञान नहीं होता। हम अपने आप ही अपने लिये बंधन उत्पन्न कर लेते हैं। अनेक प्रकार के बन्धनों का कारण है विषयों के साथ हमारी आसक्ति। विषयोपभोग में ही यह जीव सुखसन्तोष का अनुभव करता है। यही कारण है कि वह उसमें आसक्त हो जाता है। इस प्रकार शरीर मन और बुद्धि की दृष्टि से वह क्रमश बाह्य विषयों भावनाओं एवं विचारों के साथ बंध जाता है। ज्ञानी पुरुष इन सबसे मुक्त होता है।ज्ञानावस्थितचेतस नित्यानित्यवस्तु के विवेक के द्वारा नित्य स्वरूप को पहचान कर उसमें प्राप्त की हुई स्थिति के द्वारा ही विषयासक्ति के बंधन से मुक्ति हो सकती है।विवेकजनित विज्ञान के प्रकाश में अविद्या से उत्पन्न आसक्ति के नष्ट होने पर वह पूर्णत्व प्राप्त पुरुष वैषयिक प्रवृत्ति और अनैतिकता की शृंखलाओं से मुक्त हो जाता है। ऐसा पुरुष यज्ञ की अर्थात् निस्वार्थ सेवा और अर्पण की भावना से जीवन पर्यन्त कर्म करता रहता है। श्रीकृष्ण कहते हैं कि यज्ञ के लिये कर्म करने वाले पुरुष के सब कर्म लीन हो जाते हैं। अर्थात् वे नई वासनाएँ नहीं उत्पन्न करते।वेदों में प्रयुक्त यज्ञ शब्द को लेकर भगवान् श्रीकृष्ण ने यहाँ उसके अर्थ को और अधिक व्यापक रूप दिया है जिससे सम्पूर्ण विश्व में उसकी उपादेयता सिद्ध हो सके। केवल यज्ञयागादि ही नहीं बल्कि वे सब कर्म जो अहंकार और स्वार्थ से प्रेरित न होकर सेवाभाव पूर्वक किये गये हों यज्ञ कर्म में ही समाविष्ट हैं।आगे के 6 श्लोकों में लगभग 12 प्रकार के यज्ञों का वर्णन किया गया है जिसका आचरण प्रत्येक व्यक्ति सर्वत्र सभी परिस्थितियों में और अपने कार्यक्षेत्र में कर सकता है।क्या कारण है कि ज्ञानी पुरुष के कर्म प्रतिक्रया उत्पन्न किये बिना लीन हो जाते हैं इसका कारण बताते हुए कहते हैं

Gatasangasya" (of the detached one) etc.

"Yajnaya" (for the sake of sacrifice) is in the singular form referring to the class/genus.

The sacrifices (yajnah) are those whose characteristics will be described later.

That which was stated as the abandonment of desire (kāmādi) is stated again by "gatasangasya" (of the detached one). "Tyaktasarvaparigrahah" (4.21) is related to "muktasya" (of the liberated), and "karmani" (in action) and "nityatrptah" (eternally content) are related to "jnanavasthitacetasah" (whose mind is established in knowledge).

Therefore, [to the objection that] this is a repetition, He replies "it concludes/summarizes." The meaning is that it consolidates (pindikaroti) the scattered ideas.

"Gatasangasya" is relative to the subject matter; hence, He explains it by presenting that subject matter with "gata" (gone) etc. He applies the term muktasya (of the liberated) to the seeker (sādhaka) by saying "muktasya" etc. By this, it is interpreted either as 'one freed from ego (abhimāna)' or 'one who is like the liberated (mukta-sadṛśa)'.

Since knowledge is relative to its object, He explains it by presenting that object with "jnāna" etc. This is also indicative of Self-knowledge.

The statement that "the action of the Yati—who has abandoned all possessions and is content with chance gain, performing actions merely for bodily maintenance—is not binding," might lead to the doubt that the actions (Yajnas etc.) of the householder Knower of Brahman (like Janaka) might be a cause of bondage. To remove that doubt, He elaborates on what was stated by "tyaktva karmaphalasangam" (having abandoned attachment to the fruit of action) etc., with "gatasangasya" (of the detached one) etc.

Gatasangasya refers to the person free from attachment to fruit, and muktasya (liberated) refers to the one free from the superimposition of doership/enjoyership. Jnanavasthitacetasah means one whose mind is established in the knowledge of the non-dual Brahman-Self identity, i.e., the Sthitaprajna.

The connection should be seen as the succeeding qualification being the cause of the preceding one.

Even such a person, due to prarabdha karma, performs action (karma)—like Yajna and charity—for the sake of Yajna (for its preservation, or for the pleasure of Vishnu). That entire action (samagram), which exists along with the future result (saha agreṇa phalena vartate), completely dissolves (praviliyate)—meaning it is destroyed through the elimination of the cause (ignorance) by the realization of reality.

He concludes [the description] with "gatasangasya" (of the detached one) etc.

Gatasangasya refers to the liberated person who is free from affection/attachment to the fruit and free from the ego/ownership of the body and senses.

Jnanavasthitacetasah refers to one whose mind is established in the knowledge of the Supreme Lord.

Gatasangasya is one whose attachment has ceased from all sides, and who is liberated (freed from the bondage of merit, demerit, etc.). Jnanavasthitacetasah is one whose mind/intellect (cetas) is established solely in Knowledge. The samagram action—which is the entire action that "exists along with the future result" (saha agreṇa phalena vartate)—that entire action completely dissolves (praviliyate), meaning it is destroyed. ||

For what reason does the action being performed completely dissolve, without commencing its effect? That is now stated. Because—

And thus, that actionless Yogi, liberated in all respects, whose mind is established by the knowledge of the true nature of the non-dual Brahman, performs Brahma Karma for the sake of Yajna, meaning for Brahman.

All that action completely dissolves, meaning it attains the state of actionlessness (akarma-bhāva).

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.

Muktasya, of the liberated person who has become relieved of such bondages as righteousness and unrighteousness, etc.; gatasangasya, who has got rid of attachment, who has become detached from everything; jnana-avasthita-cetasah, whose mind is fixed in Knowledge only; his karma, actions; acaratah, undertaken; yajnaya, for a sacrifice, to accomplish a sacrifice [A.G. takes yajna to mean Visnu. So, yajnaya will mean 'for Visnu'. Sankaracarya also interprets this word similarly in 3.9.-Tr.]; praviliyate, gets destroyed; samagram, totally-saha (together) agrena (with its conseence, result). This is the meaning.
For what reason, again, does an action that is underway get destroyed totally without producing its result? This is being answered:
Because,

Of a person whose attachment to all objects is gone because of his mind being established in the knowledge of the self, who is therefore liberated from accepting all worldly possessions and who is engaged in the performance of sacrifices etc., as described above - in the case of such a person his beginningless load of Karma, which is the cause of his bondgae, is completely dissolved, i.e., destroyed without leaving any residue.
So far the nature of Karma as having the form of knowledge has been described as emerging from constant contemplation on the nature of the self as different from Prakrti. And now Sri Krsna says that all actions together with their ancillaries, have the form of knowledge because of constant contemplation by the aspirant on the Supreme Person who is the Supreme Brahman, as being his soul.