Bhagavad Gita - Chapter 4 - Shloka (Verse) 32

व्याख्या--'एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे'--चौबीसवेंसे तीसवें श्लोकतक जिन बारह यज्ञोंका वर्णन किया गया है, उनके सिवाय और भी अनेक प्रकारके यज्ञोंका वेदकी वाणीमें विस्तारसे वर्णन किया गया है। कारण कि साधकोंकी प्रकृतिके अनुसार उनकी निष्ठाएँ भी अलग-अलग होती हैं और तदनुसार उनके साधन भी अलग-अलग होते हैं।
वेदोंमें सकाम अनुष्ठानोंका भी विस्तारसे वर्णन किया गया है। परन्तु उन सबसे नाशवान् फलकी ही प्राप्ति होती है, अविनाशीकी नहीं। इसलिये वेदोंमें वर्णित सकाम अनुष्ठान करनेवाले मनुष्य स्वर्गलोकको जाते हैं और पुण्य क्षीण होनेपर पुनः मृत्युलोकमें आ जाते हैं। इस प्रकार वे जन्म-मरणके बन्धनमें पड़े रहते हैं (गीता 9। 21)। परन्तु यहाँ उन सकाम अनुष्ठानोंकी बात नहीं कही गयी है। यहाँ निष्कामकर्मरूप उन यज्ञोंकी बात कही गयी है, जिनके अनुष्ठानसे परमात्माकी प्राप्ति होती है-- 'यान्ति ब्रह्म सनातनम्' (गीता 4। 31)।वेदोंमें केवल स्वर्गप्राप्तिके साधनरूप सकाम अनुष्ठानोंका ही वर्णन हो, ऐसी बात नहीं है। उनमें परमात्मप्राप्तिके साधनरूप श्रवण, मनन, निदिध्यासन, प्राणायाम, समाधि आदि अनुष्ठानोंका भी वर्णन हुआ है। उपर्युक्त पदोंमें उन्हींका लक्ष्य है।तीसरे अध्यायके चौदहवें-पंद्रहवें श्लोकोंमें कहा गया है कि यज्ञ वेदसे उत्पन्न हुए हैं और सर्वव्यापी परमात्मा उन यज्ञोंमें नित्य प्रतिष्ठित (विराजमान) हैं। यज्ञोंमें परमात्मा नित्य प्रतिष्ठित रहनेसे उन यज्ञोंका अनुष्ठान केवल परमात्मतत्त्वकी प्राप्तिके लिये ही करना चाहिये।

इसी प्रकार उपर्युक्त बहुत प्रकारके यज्ञ ब्रह्मके यानी वेदके मुखमें विस्तृत हैं। वेदद्वारा ही सब यज्ञ जाननेमें आते हैं इसी अभिप्रायसे ब्रह्मके मुखमें विस्तारित हैं ऐसा कहा है। जैसे हम वाणीमें ही प्राणोंको हवन करते हैं इत्यादि ( इसी तरह अन्य सब यज्ञोंका भी वेदमें विधान है )। उन सब यज्ञोंको तू कर्मजकायिक वाचिक और मानसिक क्रियाद्वारा ही होनेवाले जान वे यज्ञ आत्मासे होनेवाले नहीं हैं क्योंकि आत्मा हलनचलन आदि क्रियाओंसे रहित है। सुतरां इस प्रकार जानकर तू अशुभसे मुक्त हो जायगा अर्थात् यह सब कर्म मेरेद्वारा सम्पादित नहीं हैं मैं तो निष्क्रिय और उदासीन हूँ इस प्रकार जानकर इस सम्यक् ज्ञानके प्रभावसे तू संसारबन्धनसे मुक्त हो जायगा।

He refutes the idea that the mentioned sacrifices are based on fancy (imagination) by establishing their roots in the Vedas with "Evam" (Thus).

Anticipating the doubt that the mentioned actions are accomplished by the activity of the Self, he criticizes it with "Karmajan" (Born of action).

He states the fruit in the knowledge of the Self's actionlessness with "Evam" (Thus).

Anticipating the doubt, "How are the described sacrifices spread in the mouth of the Veda?", he says "Vedadvarena" (Through the Veda).

He illustrates the very fact of their being known through the Veda with "Tadyatha" (Just as).

Beginning with "Etaddha sma vai tat purve vidvamsa ahuh" (Thus indeed the ancient scholars said), and objecting to study etc., and satisfying the expectation for a reason, it is said "Vachi hi" (In speech indeed).

The withdrawal of that which possesses the power of action into that which possesses the power of knowledge is intended here. "Or speech into Prana..."—for that which is the source is indeed the dissolution—this sentence is the meaning of the word "Adi" (etc.).

The meaning is that since the possessor of knowledge-power and the possessor of action-power have mutual origin and dissolution, in the absence of that [Veda/Knowledge], study etc. would not be established.

He states the reason for actions not being born of the Self with "Nirvyaparo hi" (For [the Self is] actionless).

And that his actionlessness is to be known because it bears fruit, he states with "Atah" (Therefore).

Thus, informing about Knowledge alone, he clarifies what was said with "Na" (Not) etc.

He wards off the doubt of invalidity regarding the mentioned sacrifices by establishing their Vedic root with "Evam" (Thus).

"Bahuvidha"—many types of sacrifices are "Vitatah"—spread out—in the mouth, i.e., at the door, of "Brahman," i.e., the Veda; meaning they are known through the Veda. Know them all to be born of physical, verbal, and mental actions.

"The Self is indeed actionless; these actions do not belong to my essential Self which is indifferent (witness)"—knowing thus, you will be liberated from this bondage of Samsara.

"Brahmanah"—in the mouth of the Supreme Self (Paramatman). For He will say later: "I am indeed the Enjoyer and the Lord of all sacrifices" (9.24).

All those indeed are born of mental, verbal, and physical actions.

Knowing thus, and performing those actions, you will be liberated.

That which you will do for the sake of liberation after abandoning the war is also action. Therefore, the prescribed duty should not be abandoned—this is the purport.

"Evam" (Thus). "Brahmanah" means of the Veda, in the mouth, i.e., at the door. "Vitatah" means spread out or expanded only through the Veda; the meaning is that they are taught by Gurus.

"Karmajan"—know them to be born of physical, verbal, and mental action, and not of the nature of actionlessness (Naishkarmya).

Knowing thus, you will be liberated from this evil (Ashubha). The meaning is: [you will be liberated] through the generation of the knowledge of Reality.

Thus indeed, many types of Karma Yogas are "Vitatah" (spread out) in the mouth of "Brahman"—meaning they stand as means for the attainment of the true nature of the Self. Know all those Karma Yogas of the described characteristics and varieties to be "Karmajan"—born of action; know them to be born of the performance of daily (Nitya) and occasional (Naimittika) rites performed day by day. Knowing thus, and practicing in the described manner, you will be liberated.

Since knowledge is included within it, the nature of action as Knowledge was stated; there, in the action containing knowledge within, He speaks of the predominance of the knowledge portion alone.

To praise the Knowledge-Sacrifice (Jnana-yajna), He concludes the mentioned sacrifices with "Evam" (Thus). "Brahmanah"—meaning of the Veda—they are "Vitatah" (spread out) in the mouth. The meaning is that they are directly prescribed by the Veda.

Even so, know them all to be generated by actions of speech, mind, and body, and devoid of contact with the true nature of the Self.

Since the Self is beyond the reach of action, knowing thus, and becoming established in Knowledge, you will be liberated from Samsara.

Having thus taught the intermediate varieties of Karma Yoga, and having stated the obligatory nature of the common Nitya (daily) and Naimittika (occasional) rites even within those specific varieties, and the adverse consequence of abandoning them, the conclusion of this very subject is made by the verse "Evam" (Thus). With the intention that immediately after the instruction on the varieties of Karma Yoga of many kinds, the statement "Thus manifold sacrifices..." must pertain to the subject under discussion alone, he says "Evam hi" (Thus indeed many types of Karma Yogas...).

The word "Brahman" here refers to the Self (Atman) as it really is, because there is a lack of propriety in the context if it refers to the Veda etc. And the word "Mukha" refers to the means (Upaya). Lexicographers say: "Mukha is used for the principal face, copper, door/entrance, and means (abhyupaya)." The meaning is that they are spread out as intermediate varieties in Karma Yoga, which is the means for attaining the Self. That is what he expresses with "Atmayathatmya..." (True nature of the Self...).

The designation "Tan" (Those) refers to all the forms presented, and "Sarvan" (All) is for the inclusion of all intermediate varieties without exception—with this intention, it is said "Uktalakshanan uktabhedan" (Those of described characteristics and described varieties). Or, by both words, the meaning of the words "Evam" and "Bahuvidha" is expressed. Having the nature of Knowledge due to knowledge being included within is what "Uktalakshanatva" (having the described characteristic) means. By saying "Uktalakshanan" (Those of described characteristics), it is indicated that the definition of the nature of Karma Yoga, which was indicated at the beginning as the purport of the chapter, has also been accomplished.

By the separate statement "Sarvan karmajan viddhi" (Know them all to be born of action), the primacy of Pranayama etc. and the subservience of Nitya/Naimittika rites to them is stated with "Aharahah" (Day by day...). By this, it is indicated that since one is unfit for anything if that [Nitya karma] is not done, it is to be performed until the fruit is attained; and it is indicated to be extremely useful as the cause for the increasing awakening of Sattva (purity) by removing sins day by day.

जगत् में देखा जाता है कि दो विभिन्न कर्मों के फल भी भिन्नभिन्न होते हैं। अत इन बारह यज्ञकर्मों के फल भी विभिन्न होने चाहिए। यह दर्शाने के लिये कि इनमें भेद प्रतीत होते हुए भी सब का लक्ष्य एक ही है यहाँ कहा है कि इस प्रकार बहुत से यज्ञ ब्रह्मा के मुख में फैले हुए है इसका तात्पर्य है कि सभी यज्ञों का लक्ष्य ब्रह्म ही है। सभी राजमार्ग राजधानी को ही जाते हैं।उन सबको कर्मों से उत्पन्न हुए जानो भगवान् के इस कथन से दो अभिप्राय हैं (क) वेदों में उपदिष्ट इन साधनों का अभ्यास प्रयत्नपूर्वक करना चाहिये। भगवान् अर्जुन को स्मरण दिलाते हैं कि यदि वह आत्मविकास का इच्छुक है तो कर्म अपरिहार्य है। तथा (ख) ये सब यज्ञ केवल साधन हैं साध्य नहीं। हमारा लक्ष्य है पूर्णत्व की स्थिति जबकि कर्म उस पूर्णस्वरूप के अज्ञान से उत्पन्न इच्छाओं के कारण ही होते हैं।इस प्रकार जानकर तुम मुक्त हो जाओगे जानने का अर्थ बौद्धिक स्तर पर न होकर साक्षात् आत्मानुभूति से है।सम्यक् ज्ञान को ज्ञानयज्ञ कहा गया था। तत्पश्चात् अनेक प्रकार के यज्ञों का वर्णन किया गया है। अब अन्य यज्ञों की अपेक्षा ज्ञानयज्ञ की विशेषता बताते हुए उसकी प्रशंसा करते हैं।

"Evam" etc. And all these sacrifices are said to be in the "Mukha" of Brahman—meaning at the door, i.e., in the status of being a means (Upaya).

Knowing that there is an accompaniment of actions in them, you too will attain liberation from bondage.

The explanation of "Brahmanah mukhe vitatah" as "propounded by the Vedas" is incorrect, because the word "Mukha" (mouth) would be rendered useless; with this intention, he explains "Brahmanah" etc.

How is the Supreme Self's enjoyership of all sacrifices agreeable to the Lord? To this, he quotes "Aham hi" (I indeed am the enjoyer...).

[Objection:] "Since meditations (Upasana) etc. are not born of action, it is improper to say 'Know them all to be born of action'." To this, he says "Manasika" (Mental...) [implying mental acts are also Karma].

Here, regarding "Vimokshyase": it is the Lat (present/tense) of the reflexive/passive (Karma-kartari) of the desiderative form (Sannanta) of the root Much. Since that is useful in the context, he states the meaning with "Evam" etc. "Knowing thus, even if you know that all sacrifices are born of action, then only by performing those prescribed duties of yours like war, 'Vimokshyase'—meaning you will desire to liberate yourself from Samsara." The meaning is: upon the knowledge that all are born of action, the desire to perform war etc. for the sake of liberation will arise in you.

How is that? To this, he says "Yuddham" (War...). "If there are thus many sacrifices, then what is the use of war which is of the nature of action? I shall be accomplished just by meditation etc."—knowing this heart-felt thought of Arjuna, this was said by the Lord. His purport is this: The meditation etc. that you will do for liberation after abandoning the war is also action. And in that case, only a transgression of the prescribed duty would be done by you, not the abandonment of action. Therefore, for you knowing thus, the understanding will arise that "prescribed war etc. is not to be abandoned."

This is the meaning in the view that "Vimokshyase" is a simple future (Lrit). [Objection:] "Is there liberation merely by the knowledge that all sacrifices are born of action? In that case, the injunction 'Perform action alone' (4.15) is useless." To this, he says "Evam" (Thus/Knowing thus and doing...).

How is Arjuna's doubt removed by "Karmajan viddhi" (Know them to be born of action)? To this, he says "Yuddham" (War...).

"Are you saying this merely out of your own fancy? Surely the Veda alone is the authority here." To this [implied doubt], He says:

"Evam" (Thus)—the described "Bahuvidha" (manifold) sacrifices, which are the forms of means for all Vedic welfare, are "Vitatah" (spread out); "Brahmanah"—meaning of the Veda—in the "Mukha" (mouth), i.e., at the door; the meaning is that they are known only through the Veda.

The Vedic sentences are not cited for each one for fear of prolixity.

"Karmajan"—know them to be born of physical, verbal, and mental actions; know all those sacrifices, not as born of the Self.

For the Self is actionless (Nirvyapara); these are not its activities. But knowing "I am actionless and indifferent (witness)"—knowing thus, you will be liberated. From this bondage of Samsara—this is the completion.

"Nanu"—Anticipating the doubt: "What have I to do with this description of the nature of many types of sacrifices?"—He says "Evam" (Thus).

"Evam bahuvidhah"—sacrifices of many kinds in the manner described before, which are portions of Me (Madanshakah), are "Vitatah"—issued forth—in the mouth of "Brahman," i.e., the Veda. "Viddhi"—know—them all to be "Karmajan"—born of these actions.

Knowing them thus, "Vimokshyase"—you will be liberated from the obstacles to attaining Me; this is the meaning.

The purport is that these many types of sacrifices were described by Me to you for the sake of [ensuring] non-attachment (asakti-abhava) to actions like sacrifice, inasmuch as they are stated in the Vedas, etc.

"Evam"—Thus, the described "Bahuvidhah"—many kinds of—sacrifices are "Vitatah"—spread out—in the "Mukha" (mouth), i.e., at the door, of "Brahman," i.e., the Veda. Being known through the medium of the Veda, they are said to be "spread out in the mouth of Brahman." For example: "We sacrifice Prana into speech," etc.

"Karmajan"—know them to be born of physical, verbal, and mental actions; know all of them to be not born of the Self. For the Self is actionless.

Therefore, "knowing thus, you will be liberated" from evil (Ashubha). "These are not my activities; I am actionless and indifferent (witness)"—knowing thus, by this Right Vision (Samyag-darshana), you will be liberated from the bondage of Samsara; this is the meaning.

By the verse "Brahmarpanam" etc., the status of Right Vision as a sacrifice was established. And many sacrifices were taught. Knowledge is praised by means of those (sacrifices) which have the accomplished goal of human life as their purpose. How?

And thus, in the very beginning of the Veda, manifold sacrifices are "Vitatah" (spread out); as in "These were the first Dharmas..." (Rig Veda 8.6.19.6; Yajur Veda 31.16), "By sacrifice the Gods worshipped the Sacrifice..." and "The creators of the universe indeed performed a Sattra," etc. Ascertain them to be "Karmajan"—accomplished by one's own action, stated in the Vedas, and denoted by the word "Yajna." "Knowing thus, you will be liberated."

"Absence of sorrow and happiness—these two are considered human goals (Purusharthas); Liberation (Moksha) and Desire (Kama) are their limbs"—according to this statement, you will attain Liberation; this is the purport.

एवम् thus? बहुविधाः manifold? यज्ञाः sacrifices? वितताः are spread? ब्रह्मणः of Brahman (or of the Veda)? मुखे in the face? कर्मजान् born of action? विद्धि know (thou)? तान् them? सर्वान् all? एवम् thus? ज्ञात्वा having known? विमोक्ष्यसे thou shalt be liberated.Commentary The word Brahmanah has also been interpreted to mean In the Vedas.Various kinds of sacrifices are spread out at the mouth of Brahman? i.e.? they are known from the Vedas. Know that they are born of action? because the Self is beyond action. If you realise that these actions do not concern me? they are not my actin? and I am actionless? you will surely be liberated from the bondage of Samsara by this right knowledge. (Cf.IX.27XIII.15)

Evam, thus; bahu-vidha yajnah, various kinds of sacrifices as described; vitatah, lie spread; mukhe, at the mouth, at the door; brahmanah, of the Vedas. Those which are known through the Vedas- as for instance, 'We offer the vital force into speech', etc.-are said to be vitatah, spread, elaborated; mukhe, at the mouth; brahmanah, of the Vedas.
Viddhi, know; tan, them; sarvan, all; to be karmajan, born of action, accoplished through the activities of body, speech and mind, but not born of the Self. For the Self is actionless. Hence, jnatva, knowing; evam, thus; vimoksyase, you will become liberated from evil. By knowing thus- 'These are not my actions; I am actionless and detached'-You will be freed from worldly bondage as a result of this full enlightenment. This is the purport.
Through the verse beginning with, 'The ladle is Brahman' etc., complete Illumination has been represented as a sacrifice. And sacrifices of various kinds have been taught. With the help of [Some translate this as: As compared with৷৷.-Tr.] those (sacrifices) that are meant for accomplishing desireable human ends, Knowledge (considered as a sacrifice) is being extolled:
How?

Thus there are many kinds of Kamra Yoga, which are spread out for the attainment of the Brahman. That means, they lead to the realisaion of the true nature of the individual self. Know that all these are forms of Karma Yoga, which have been previoulsy defined and diversified, as born of actions. That means, know them as resulting from occasional and obligatory rites performed day by day. Knowing thus, observing them in the manner prescribed, you will be released.
It has been stated that actions have the form of knowledge because of the inclusion of knowledge in them. Now Sri Krsna explains the predominance of the component of knowledge in such actions which include knowledge within themselves.