Bhagavad Gita - Chapter 4 - Shloka (Verse) 31

व्याख्या--'यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम्'--यज्ञ करनेसे अर्थात् निष्कामभावपूर्वक दूसरोंको सुख पहुँचानेसे समताका अनुभव हो जाना ही 'यज्ञशिष्ट अमृत' का अनुभव करना है। अमृत अर्थात् अमरताका अनुभव करनेवाले सनातन परब्रह्म परमात्माको प्राप्त हो जाते हैं ( गीता 3। 13)।स्वरूपसे मनुष्य अमर है। मरनेवाली वस्तुओंके सङ्गसे ही मनुष्यको मृत्युका अनुभव होता है। इन वस्तुओंको संसारके हितमें लगानेसे जब मनुष्य असङ्ग हो जाता है, तब उसे स्वतःसिद्ध अमरताका अनुभव हो जाता है।
कर्तव्यमात्र केवल कर्तव्य समझकर किया जाय, तो वह यज्ञ हो जाता है। केवल दूसरोंके हितके लिये किया जानेवाला कर्म ही कर्तव्य होता है। जो कर्म अपने लिये किया जाता है वह कर्तव्य नहीं होता, प्रत्युत कर्ममात्र होता है, जिससे मनुष्य बँधता है। इसलिये यज्ञमें देना-ही-देना होता है, लेना केवल निर्वाहमात्रके लिये होता है (गीता 4। 21)। शरीर यज्ञ करनेके लिये समर्थ रहे--इस दृष्टिसे शरीर-निर्वाहमात्रके लिये वस्तुओंका उपयोग करना भी यज्ञके अन्तर्गत है। मनुष्य-शरीर यज्ञके लिये ही है। उसे मान-बड़ाई, सुख-आराम आदिमें लगाना बन्धनकारक है। केवल यज्ञके लिये कर्म करनेसे मनुष्य बन्धनरहित (मुक्त) हो जाता है और उसे सनातन ब्रह्मकी प्राप्ति हो जाती है।

इस प्रकार उपर्युक्त यज्ञोंका सम्पादन करके यज्ञोंके शेषका नाम यज्ञशिष्ट है वही अमृत है उसको जो भोगते हैं वे यज्ञशिष्ट अमृतभोजी हैं। उपर्युक्त यज्ञोंको करके उससे बचे हुए समयद्वारा यथाविधि प्राप्त अमृतरूप विहित अन्नको भक्षण करनेवाले यज्ञशिष्ट अमृतभोजी पुरुष सनातन यानी चिरन्तन ब्रह्मको प्राप्त होते हैं। यहाँ यान्ति इस गतिविषयक शब्दकी शक्तिसे यह पाया जाता है कि यदि यज्ञ करनेवाले मुमुक्षु होते हैं तो कालातिक्रमकी अपेक्षासे ( मरनेके बाद कितने ही कालतक ब्रह्मलोकमें रहकर फिर प्रलयके समय ) ब्रह्मको प्राप्त होते हैं। हे कुरुश्रेष्ठ जो मनुष्य उपर्युक्त यज्ञोंमेंसे एक भी यज्ञ नहीं करता उस यज्ञरहित पुरुषको सब प्राणियोंके लिये जो साधारण है ऐसा यह लोक भी नहीं मिलता फिर विशेष साधनोंद्वारा प्राप्त होनेवाला अन्य लोक तो मिल ही कैसे सकता है।

Anticipating the question, 'What happens when sin is destroyed after the performance of the described sacrifices?', he says 'Evam' (Thus). He shows the adverse consequence for a person who is not distinguished by any of the described sacrifices with 'Nayam' (Not this). Anticipating the doubt, 'How do those who perform the described sacrifices and eat prescribed food during the remaining time attain Brahman?', he says 'Mumukshavashchet' (If they are seekers of liberation), meaning: through the purification of the mind, provided they are seekers of liberation. Anticipating the doubt, 'Is immediate liberation intended right now? If so, there would be a contradiction with the scriptures describing the path (Gati),' he says 'Kalat' (In time), implying that Krama-mukti (gradual liberation) is intended here due to the force of the mention of the path.

He explains the third quarter (of the verse) with 'Nayam.' He states the intended Kaimutika-nyaya (a fortiori argument) with 'Kutah' (How then). The meaning is: when even the ordinary world is absent, the attainment of the extraordinary world is rejected from afar.

'Kurusattama' (O best of Kurus) is used to imply that fixing the mind on the explained meaning is easily obtainable for Arjuna, the foremost of the Kuru dynasty.

Thus, having performed the stated sacrifices, in the remaining time, they eat the food prescribed by rule, known as 'Amrita' (nectar); hence they are 'Yajnashishta-amritabhujah.'

However, as to what others say—addressing the one unable to perform even one among all these, He says 'Yajna' etc.; that 'Yajna' means the five great sacrifices, and those who eat the food remaining from them called Amrita... etc.—that is questionable. Because abandoning what is directly stated (Shruta) and imagining what is not stated (Ashruta) is unjust. Also, because the five sacrifices are already included in the Daiva and other Shrauta and Smarta sacrifices (mentioned earlier).

'Sanatan Brahma' means they attain Liberation.

He who has not even one of the stated sacrifices is a non-sacrificer (Ayajnah); for him, even this world, common to all living beings, does not exist. Then 'Kutah' (how) can the other—which is of the nature of the Self, transcending all worlds, and attainable by specific means like hearing (Shravana) by one of pure mind—be his?

Addressing him as 'Kurusattama' (Best of Kurus), He indicates: 'The Kurus were also knowers of sacrifice, but you are the best among them; therefore, the state of being a knower of sacrifice must necessarily be accomplished by you.'

Simply due to the withering of the Pranas caused by regulated diet, they sacrifice the Pranas into the Pranas. Or, [they do so] in the manner described in the Shruti such as 'The wise man should restrain speech into the mind...' (Katha Upanishad 3.13).

This is also established in another text: 'That which is his eating little, by that the Pranas are indeed sacrificed into the Pranas.'

Addressing the one unable to perform even one among all these [previously mentioned sacrifices], He speaks with "Yajna" etc. "Yajnas" are the five great sacrifices; those who eat the remaining food known as "Amrita" from them, they too, through the purification of the mind, go to—i.e., attain—the eternal Brahman.

For the non-sacrificer (Ayajnasya)—he for whom neither one of the aforementioned twelve sacrifices nor the five daily sacrifices exist is the Ayajnah—even this world is not [for him]; how then can the "other"—the other world or the world of the Self—be [his]? The meaning is: from nowhere [can it be attainable].

Only those sustaining their bodies with the "Amrita" remaining from the sacrifice, while engaged in Karma Yoga, go to the eternal Brahman.

For the non-sacrificer (Ayajnasya)—for one devoid of the daily (Nitya) and occasional (Naimittika) rites preceded by the Great Sacrifices (Mahayajnas)—there is "not this world," meaning not the material world; the human goals (Purusharthas) called Dharma (Righteousness), Artha (Wealth), and Kama (Desire) related to the material world are not achieved.

How then [can] the "other," the human goal called Moksha (Liberation), distinct from this [be achieved]?

Since Moksha is presented as the supreme goal, the goal other than that is designated as "this world" (Ayam Lokah), for that is indeed material (Prakrita).

Regarding "Yajnasishta" etc.: Having performed sacrifices, in the remaining time, they eat non-prohibited food which is of the nature of "Amrita" (nectar); doing so, they attain the eternal Brahman through Knowledge.

He states the defect in the non-performance of that [sacrifice] with "Nayam lokah" (Not this world). Even this human world of little happiness is not for the "Ayajnah"—the one devoid of the performance of sacrifice. How then the "other," i.e., the higher world?

Therefore, sacrifices must be performed by all means—this is the meaning.

The unfitness for all human goals (Purusharthas) of the person who abandons the general duties like Nitya (daily) and Naimittika (occasional) rites, out of the pride of being devoted to the specific sub-varieties of Karma Yoga, is stated by the half-verse "Nayam" (Not this).

"Ayajnasya" (of the non-sacrificer) is the term to be explained. Regarding "Nayam lokah" (not this world), he [Ramanuja] shows what is intended by the designation "Ayam" (this) with "Na Prakritalokah" (not the material world). To dispel the error that only the nature of the world is negated, he says "related to the material world."

Anticipating the doubt—"Since 'Ayam Lokah' (this world) is appropriate to refer to the directly perceived earthly world, why shouldn't 'Kuto'nyah' (how then the other) refer to heaven etc.?"—he says "Paramapurusharthataya" (As the supreme goal...). The purport is that only if the absence of Moksha is established for the non-sacrificer, would the adoption of that [sacrifice] be for that purpose [Moksha].

To reveal the common attribute that is the cause for designating the group of three human goals—distinct from Moksha, comprising both the seen (Drishta) and the heard/scriptural (Anushravika)—as "Ayam Lokah" (this world), and to reveal their nature as being opposed to the supreme goal under discussion, he says "Sa hi Prakritah" (For that is material). The statement of "material-ness" (Prakritatva) is made because it [the goal] is a specific modification of Prakriti and because the object to be attained is conjoined with that.

प्राचीनकाल में यज्ञकर्म में अग्नि की आहुति देने के पश्चात् जो कुछ अवशिष्ट रह जाता था उसे ही अमृत कहते थे जिसका सेवन भक्तगण ईश्वर का प्रसाद समझकर करते थे। उनका यह विश्वास था कि भक्तिपूर्वक इस अमृतसेवन से अन्तकरण की शुद्धि हो सकती है।इस रूपक के आध्यात्मिक लक्ष्यार्थ पर विचार करने पर ज्ञात होगा कि अवशिष्ट अमृत का अभिप्राय उपर्युक्त यज्ञों के आचरण से प्राप्त फल से है। इन यज्ञों के आचरण का फल है आत्मसंयम अथवा दूसरे शब्दों में संगठित व्यक्तित्व। इस फल को प्राप्त पुरुष ही ध्यानाभ्यास के योग्य होते हैं।संगठित व्यक्तित्व का पुरुष ही ध्यान के लिये आवश्यक मन के समत्व को प्राप्त करके अनन्तस्वरूप ब्रह्म को आत्मरूप से पहचान सकता है। इस श्लोक की दूसरी पंक्ति निषेध की भाषा में उपर्युक्त सिद्धांत को और अधिक स्पष्ट करती है। पुरुषार्थ के बिना आत्मविकास नहीं हो सकता। अकर्मण्यता से कोई किसी भी क्षेत्र में लाभान्वित नहीं हो सकता। निस्वार्थ कर्म के बिना जब इस लोक में ही कोई शाश्वत फल नहीं प्राप्त होता तब परलोक के सम्बन्ध में क्या कर सकता है इस स्थान पर दो शंकाएं मन में उठ सकती हैं। क्या ये सभी मार्ग एक ही लक्ष्य तक पहुँचाते हैं अथवा विभिन्न लक्ष्यों तक तथा दूसरी शंका यह हो सकती है कि क्या ये सब मार्ग भगवान् के बौद्धिक विचार मात्र तो नहीं हैं भगवान् इन शंकाओं का निराकरण करते हुए कहते हैं

Yajna" etc. That which is "Shishta" (left over)—gathered—by the sacrifice; or that which remains from the sacrifice consisting of the gratification of one's own instruments (senses)—which is the "Amrita" (nectar) of the nature of resting in one's own Self, of Supreme Bliss (Parananda) and Transcendent Bliss (Nirananda)—even while partaking of that, they are united with the nature of Brahman at will. Therefore, we refrain from the garrulity of clearly revealing this very secret matter.

Here, although much of the essence of the secret is concealed within, for those whose constituent elements (dhatus) have been harmonized by the great medicine of the Tradition (Sampradaya) obtained through the feet (variant: words) of the Guru propitiated by intense devotion and service, it becomes an object of tasting (charvana) and a cause for the relish of the ultimate reality.

Here, other interpretations have been shown by commentators. Let the wise weigh those and the ones explained by my revered Guru by themselves; indeed, what is the use of amusing oneself with refuting the words of other commentators?

Therefore, we proceed with what was commenced.

Regarding "Apare niyata," [the question arises]: what kind of sacrifice of Pranas into Pranas is this? And how is the state of regulated diet useful there? To this, he says "Niyata" (Restrained). Due to the withering of the Pranas, the functions of the senses shrink into the senses which possess those functions; therefore it is said "they sacrifice"—this is the completion [of the thought]. By the word "Eva" (only/indeed), he shows the difference from the "Shrotradini" [verse]. There, it is by withdrawal (Pratyahara); here, it is by regulated diet.

He explains "Pranan" etc. in another way with "Yacchet." "Vak"—one should restrain speech into the mind. One should meditate on it being restrained. The meaning of this method is the contemplation of the lower sense-deities being controlled by the higher sense-deities. Or, "sacrifice of Pranas into Pranas" is the remaining part [to be supplied].

In this view, "Niyataharah" (those of regulated diet) should be understood as a separate sacrifice. [Objection:] Let this alone be the explanation since it is Scriptural (Shrauta); why the former one? To this, he says "Anyadapi" (Another text also...).

Thus, having stated the merit in the Anvaya (presence/positive concomitance) [of sacrifice], He states the defect in the Vyatireka (absence/negative concomitance) with half [the verse].

He who does not have even one sacrifice among those mentioned is a non-sacrificer (Ayajnah); for him, even this human world of little happiness is not [there], because he is worthy of blame by all. How then can the other—the higher world attainable by specific means—be [his]? O best of Kurus (Kurusattama).

Thus, having become sinless through sacrifices, they attain Brahman through remembrance of Me, etc.—He states this with "Yajnasishta" etc. "Yajnashishta-amritabhujah"—Those who partake/enjoy the "Amrita" (nectar) remaining from the sacrifice, which is of the nature of remembrance of Me, go to the "Sanatana Brahman," meaning the Imperishable (Akshara).

That is why, by statements like "By the remembrance of whom..." (Yasya smritya), the completeness of actions etc. is [achieved] only through the remembrance of the Lord.

Thus, having stated the attainment of the Imperishable for the performers of sacrifice, He states the obstacle for non-performers with "Nayam."

O best of Kurus—born in a noble lineage! For the "Ayajnah"—for one devoid of the sacrifice which is My manifestation (Vibhuti) and My command—this world is not. Being condemned even in this world, then how ("Kutah") can the other—the Imperishable (Akshara)—be attainable? This is the completion.

Yajnashishtamritabhujah—That which is the remainder (shishta) of sacrifices is Yajnashishta; and that which is Yajnashishta and is "Amrita" (nectar) is Yajnashishtamrita; those who eat that are "Yajnashishtamritabhujah."

Having performed the described sacrifices, in the time remaining from them, they eat the food prescribed by rule known as "Amrita"—they, the "eaters of the nectar of the remains of sacrifice," go to (yanti) the eternal, ancient Brahman. If they are seekers of liberation (Mumukshu), [they attain it] in expectation of the passage of time (Kalatikrama)—this is understood by the force [of the context].

"Nayam lokah" (Not this world)—even this world common to all living beings is not for him who has not even one of the described sacrifices—for the "Ayajnah" (non-sacrificer).

How then ("Kutah") the "other"—which is attainable by specific means? O best of Kurus.

"Apare tu"—Others, indeed, dissolve the very Pranas (functions) that are satisfied by food into the Pranas; thus they are "Samyataharah" (restrained in diet). Otherwise, if all parts of the stomach were filled, restraint and Yoga would not be possible. For that purpose, food must indeed be controlled by those wishing to commence practice.

All these are knowers of sacrifice and thereby sinless; they eat the "Amrita" which is the remnant of the sacrifice obtained according to their eligibility; and thus, they all go to the eternal, immutable Brahman, either directly or through a sequence.

By pointing out the defect in not performing it, He states the converse case with "Nayam" (Not this). Even this world of little joy, or this body, is not for the non-sacrificer; how then could the other divine world be his? Thus, the dutifulness is taught.

Moreover, another mode of philosophy is mentioned incidentally. That even by the Knower of Brahman, the sacrifice named "Brahma-yajna" is performed through the renunciation of all actions, is supported by the verse "No one indeed remains [without action]..." (3.5).

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)

Yajna-sista-amrta-bhujah, those who partake of the nectar left over after a sacrifice, i.e. those who, after performing the sacrifices described above, eat, during the leisure after the sacrifice, the food called nectar, as prescribed by the injunctions; yanti, reach; sanatanam brahma, the eternal Brahman. For the sake of consistency (with the Upanisads) it is understood that if they (the sacrificers) are seekers of liberation, (then they reach Brahman) in due course of time. [The Upanisads describe the different stages through which those who do good deeds and practise meditation have to pass before reaching the alified Brahman after death. For liberation there is need also of purification of the heart, Thus, they reach Brahman by stages, and not immediately after death. (See Ch. 8.5 and subseent portion; also, Br. 4.3.35 to 4.4.25, etc.)]
Even ayam lokah, this world, common to all beings; na asti, ceases to exist; ayajnasya, for one who does not perform sacrifices, for him who does not have to his credit even a single one of the above sacrifices. Kutah anyah, what to speak of the other world which can be achieved through special disciplines; kurusattama, O best among the Kurus!

He 'who offers no sacrifices,' i.e., he who does not devote himself to obligatory and occasional actions, preceded by the performance of the 'great sacrifices' etc., will not be able to achieve human ends which are associated with the material world and are called by the names of virtue, wealth and worldly satisfactions. How then can the man's supreme end called release (Moksa), which is other than these, be attained? As Moksa, man's supreme end, has been mentioned, other objectives different from it, are named 'this world.' That is, indeed, the material world.
[Perhaps the idea is that all types of sacrificers should perform the Panca-Maha-Yajnas, and take the remnants of it as their daily food. Only in this way can we give some meaning to 'ambrosial food' connected with the performance of all the various kinds of sacrifice mentioned in the above verses.]