Bhagavad Gita - Chapter 4 - Shloka (Verse) 38

व्याख्या--'न हि ज्ञानेन सदृशं पवित्रमिह विद्यते'--यहाँ 'इह' पद मनुष्यलोकका वाचक है; क्योंकि सबकी-सब पवित्रता इस मनुष्यलोकमें ही प्राप्त की जाती है। पवित्रता प्राप्त करनेका अधिकार और अवसर मनुष्य-शरीरमें ही है। ऐसा अधिकार किसी अन्य शरीरमें नहीं है। अलग-अलग लोकोंके अधिकार भी मनुष्यलोकसे ही मिलते हैं।
संसारकी स्वतन्त्र सत्ताको माननेसे तथा उससे सुख लेनेकी इच्छासे ही सम्पूर्ण दोष, पाप उत्पन्न होते हैं (गीता 3। 37)। तत्त्वज्ञान होनेपर जब संसारकी स्वतन्त्र सत्ता ही नहीं रहती, तब सम्पूर्ण पापोंका सर्वथा नाश हो जाता है और महान् पवित्रता आ जाती है। इसलिये संसारमें ज्ञानके समान पवित्र करनेवाला दूसरा कोई साधन है ही नहीं।संसारमें यज्ञ, दान, तप, पूजा, व्रत, उपवास, जप, ध्यान, प्राणायाम आदि जितने साधन हैं तथा गङ्गा, यमुना, गोदावरी आदि जितने तीर्थ हैं, वे सभी मनुष्यके पापोंका नाश करके उसे पवित्र करनेवाले हैं। परन्तु उन सबमें भी तत्त्वज्ञानके समान पवित्र करनेवाला कोई भी साधन, तीर्थ आदि नहीं है; क्योंकि वे सब तत्त्वज्ञानके साधन हैं और तत्त्वज्ञान उन सबका साध्य है।
परमात्मा पवित्रोंके भी पवित्र हैं--'पवित्राणां पवित्रम्' (विष्णुसहस्र0 10)। उन्हीं परमपवित्र परमात्माका अनुभव करानेवाला होनेसे तत्त्वज्ञान भी अत्यन्त पवित्र है।'योगसंसिद्धः'--जिसका कर्मयोग सिद्ध हो गया है अर्थात् कर्मयोगका अनुष्ठान साङ्गोपाङ्ग पूर्ण हो गया है, उस महापुरुषको यहाँ 'योगसंसिद्धः' कहा गया है, छठे अध्यायके चौथे श्लोकमें उसीको 'योगारूढः' कहा गया है। योगारूढ़ होना कर्मयोगकी अन्तिम अवस्था है। योगारूढ़ होते ही तत्त्वबोध हो जाता है। तत्त्वबोध हो जानेपर संसारसे सर्वथा सम्बन्ध-विच्छेद हो जाता है।कर्मयोगकी मुख्य बात है--अपना कुछ भी न मानकर सम्पूर्ण कर्म संसारके हितके लिये करना, अपने लिये कुछ भी न करना। ऐसा करनेपर सामग्री और क्रिया-शक्ति--दोनोंका प्रवाह संसारकी सेवामें हो जाता है। संसारकी सेवामें प्रवाह होनेपर 'मैं सेवक हूँ' ऐसा (अहम्का) भाव भी नहीं रहता अर्थात् सेवक नहीं रहता, केवल सेवा रह जाती है। इस प्रकार जब सेवक सेवा बनकर सेव्यमें लीन हो जाता है, तब प्रकृतिके कार्य शरीर तथा संसारसे सर्वथा वियोग (सम्बन्ध-विच्छेद) हो जाता है। वियोग होनेपर संसारकी स्वतन्त्र सत्ता नहीं रह जाती, केवल क्रिया रह जाती है। इसीको योगकी संसिद्धि अर्थात् सम्यक् सिद्धि कहते हैं।कर्म और फलकी आसक्तिसे ही 'योग' का अनुभव नहीं होता। वास्तवमें कर्मों और पदार्थोंसे सम्बन्ध-विच्छेद स्वतःसिद्ध है। कारण कि कर्म और पदार्थ तो अनित्य (आदि-अन्तवाले) हैं, और अपना स्वरूप नित्य है। अनित्य कर्मोंसे नित्य स्वरूपको क्या मिल सकता है? इसलिये स्वरूपको कर्मोंके द्वारा कुछ नहीं पाना है --यह 'कर्मविज्ञान' है। कर्मविज्ञानका अनुभव होनेपर कर्मफलसे भी सम्बन्ध-विच्छेद हो जाता है अर्थात् कर्मजन्य सुख लेनेकी आसक्ति सर्वथा मिट जाती है, जिसके मिटते ही परमात्माके साथ अपने स्वाभाविक नित्य-सम्बन्धका अनुभव हो जाता है, जो 'योगविज्ञान' है। योगविज्ञानका अनुभव होना ही योगकी संसिद्धि है।

क्योंकि ज्ञानका इतना प्रभाव है इसलिये ज्ञानके समान पवित्र करनेवाला शुद्ध करनेवाला इस लोकमें ( दूसरा कोई ) नहीं है। कर्मयोग या समाधियोगद्वारा बहुत कालमें भली प्रकार शुद्धान्तःकरण हुआ अर्थात् वैसी योग्यताको प्राप्त हुआ मुमुक्ष स्वयं अपने आत्मामें ही उस ज्ञानको पाता है यानी साक्षात् किया करता है।

"Nanu"—Anticipating the doubt: "Since the attainment of the supreme human goal is possible by some other purifier alone, such as the Ashvamedha sacrifice, etc., enough with Self-knowledge [i.e., it is unnecessary]?"—He says "Yatah" (Since/Because). Since the greatness of Knowledge is established in the manner previously described, therefore, there is nothing "Iha"—in this plane of transaction—equal to that Knowledge as a purifier or as conducive to the supreme human goal; this is the meaning.

"Why then does that Knowledge concerning the Self not arise quickly for everyone?"—To this, He says "Tat svayam" (That... oneself).

After a long time, having attained eligibility through the described means, the qualified person "himself" finds that [Knowledge] "in the self"—this is the construction. The non-arising of Knowledge quickly for everyone is due to the lack of eligibility; this is the purport.

Since it is so, therefore indeed, there is nothing "Iha" (here)—among the Daiva and other sacrifices—that is a purifier and destroyer of sin equal to Knowledge. Because that which is different from Knowledge is not the remover of Ignorance, and thus lacks the capacity for absolute purification.

"Then what is the use of other sacrifices etc.? Why should not I and others acquire Knowledge alone?"—Anticipating this doubt, He says. That Knowledge, "Svayameva" (by oneself indeed)—being "Samsiddhah," i.e., refined or having attained eligibility through "Yoga," i.e., desireless Karma Yoga and Samadhi Yoga—the seeker finds (vindati), i.e., obtains, the Knowledge concerning the indivisible Self in the "Atman" (Self) after a long time.

Or, "Svayameva"—by one's own effort alone—being perfected in Yoga, one finds it oneself. Because the direct realization concerning the Self is attainable only by oneself; the utility of the Guru etc. is only in indirect knowledge.

Since Knowledge is obtained by others only through perfection in Yoga, therefore you too, becoming such, should obtain it—this is the intention.

Having stated its means [of Knowledge] and the fruit regarding the opposite [the destruction of obstacles/sins] through the subsequent [verses/replies], He concludes.

"Na hi" etc. "Yogena"—by the performance of desireless action or by the Yoga of meditation (Samadhi-yoga). "Samsiddhah"—refined, having attained eligibility.

By "Kalena" (in time), the fact that Knowledge is achievable by long effort is stated.

Yasmat (Since) there exists no Vastvantaram—other object—Iha—in this world—as Pavitram—purifying—equal to Self-knowledge; Tasmat (therefore) the meaning is that Self-knowledge destroys all sin.

Tat—Knowledge of such kind, one who is Samsiddhah—perfected by Karma Yoga of the nature of Knowledge practiced day by day according to instruction—attains Svayameva (by himself) in Svatmani (his own self) Kalena (in due time).

He states the very same clearly [in the next verse].

He states the reason for that with Na hi (Not indeed). Pavitram—purifying—Iha (here)—among austerities, yoga, etc.—there is indeed nothing equal to Knowledge.

Then why does everyone not practice Self-knowledge alone? To this, He says Tat svayam (That... oneself) with the half [verse].

That Knowledge concerning the Self, one who is Samsiddha—who has attained eligibility through Karma Yoga over a long time—attains by himself effortlessly; but not without Karma Yoga—this is the meaning.

The meaning shown by the worldly example is justified by the half-verse Na hi, establishing [Knowledge] as having the nature of the holiest, just as the burning capacity of fire is not seen in other objects; he [Ramanuja] states that with Yasmat (Since...).

Vastvantaram (Another object) means actions, holy places, etc., which are devoid of Knowledge. The purification of the Knower of the Field comes from the knowledge of the Lord (Yajnavalkya Smriti 3.34)—according to such statements, there is nothing as purifying as the pure Self-knowledge among things inferior to the Knowledge of the Lord; this is the meaning.

[Objection:] Even for one who has the intention 'Let me produce such Knowledge now,' it does not arise; therefore, being outside the scope of human activity, it cannot be enjoined (avidheya). This doubt is refuted by the half-verse Tat svayam.

He states that the word Tat refers to the state of maturation with Tathavidham (Of such kind). Yathopadesham (As per instruction) indicates its conformity to scripture, completeness, and fitness to be known from time to time. With the intention that the cause for its coming by itself—due to the abundance of impressions of such Knowledge and the removal of opposing sins—is expressed by Yogasamsiddhah, he explains: Perfected by Karma Yoga of the nature of Knowledge. The meaning is: one who has attained the eligibility characterized by Pakvakashayatva (the state where impurities are ripened/burnt out).

With the intention that the word Svayam (oneself) implies independence from instruction at that time, he says Svayameva (By oneself indeed). The purport is: although the nature of Knowledge is not directly an object of one's own effort, its status as something to be enjoined (Vidheyatva) is justifiable through the Karma Yoga of the described form which is its root.

Here, Atmani (In the self) is a locative of subject matter (Vishaya-saptami); or, with the intention even in the state devoid of it right now, it is intended as a locative of substratum (Adhikarana), or as witnessed by one's own self.

जिस प्रकार पानी में डूबते हुए पुरुष के लिये जीवन रक्षक वस्तु के अलावा अन्य कोई भी वस्तु अधिक महत्व की नहीं हो सकती उसी प्रकार एक मोहित जीव के लिये इस ज्ञानार्जन से बढ़कर कोई सम्पत्ति नहीं होती।योग में संसिद्धि अर्थात् अन्तकरण की शुद्धि प्राप्त पुरुष ही आत्मज्ञान को प्राप्त कर सकता है। इस चित्तशुद्धि के लिये ही बारह प्रकार के साधनरूप यज्ञों का वर्णन किया गया है। कोई भी गुरु अपने शिष्य को चित्तशुद्धि प्रदान नहीं कर सकते। उसके लिये शिष्य को ही प्रयत्न करना पड़ेगा। लोगों में मिथ्या धारणा फैली हुई हैं कि गुरु अपने स्पर्श मात्र से शिष्य को सिद्ध बना सकता है। यह असंभव है। अन्यथा अपने अत्यन्त प्रिय मित्र एवं शिष्य अर्जुन को स्वयं भगवान् श्रीकृष्ण स्पर्शमात्र से ही सम्पूर्ण आध्यात्मिक ज्ञान करा सकते थे।अनेक साधक पुरुष गुरु की कुछ सेवा के प्रतिदान स्वरूप उनका अर्जित किया हुआ ज्ञान क्षणमात्र में प्राप्त करना चाहते हैं। ऐसी इच्छा करना जीवन के सुअवसरों को खोना ही है। कितने ही चेले ईश्वरत्व को सस्ते में खरीदने की प्रतीक्षा में जीवन के बहुमूल्य क्षणों को व्यर्थ खो रहे हैं यद्यपि इस देश में अनेक गुरु अपने आश्रमों में आध्यात्मिकता का विक्रय करते हैं परन्तु यहां साधकों को सावधान किया जाता है कि इस प्रकार के विक्रय के लिये शास्त्र का कोई आधार नहीं हैं। भगवान् श्रीकृष्ण अर्जुन से स्पष्ट कहते हैं कि उसे स्वयं चित्तशुद्धि के लिये प्रयत्न करना होगा जिससे उचित समय में पारमार्थिक सत्य का वह साक्षात् अनुभव कर सकेगा।पूर्णत्व की प्राप्ति के लिये किसी निश्चित समय का यहां आश्वासन नहीं दिया गया है। केवल इतना ही कहा गया है कि जो पुरुष पूर्ण मनोयोग से पूर्व वर्णित यज्ञों का अनुष्ठान करेगा उसे आवश्यक आन्तरिक योग्यता प्राप्त होगी और फिर उचित समय में वह आत्मानुभव को प्राप्त करेगा। कालेन शब्द से यह बताया गया है कि यदि साधक अधिक प्रयत्न करे तो लक्ष्य प्राप्ति में उसे अधिक समय नहीं लगेगा। अत सभी साधकों को चाहिए कि वे इसके लिये निरन्तर प्रयत्न करते रहें।ज्ञानप्राप्ति का निश्चित साधन अगले श्लोक में बताते हैं

"Na hi" etc. There is indeed nothing purifying equal to Knowledge.

That the purity of other things is by "Samvritti" (convention/relative covering) and not in reality—this is not elaborated for fear of "Atiprasanga" (excessive digression).

And regarding its purity, one will know it oneself in the state of "Subuddhata" (being well-awakened/enlightened).

Since the subsequent three verses have intermixed meanings, having stated their purport by a single statement, he states the subject matter of the fourth [verse 42, starting with "Tasmat"] with "Tat" etc.

The internal means of that Knowledge is Faith (Shraddha) etc.

The opposite [of Knowledge] is Ignorance etc. The fruit of Knowledge is Supreme Peace etc. The fruit of the opposite [Ignorance] is Destruction etc.

Since it is so, therefore "Na hi"—there is indeed nothing "Pavitram"—holy, purifying—equal to Knowledge "Iha"—in the Veda or in worldly usage. Because that which is different from Knowledge is not the remover of Ignorance, and thus does not remove sin along with its root; due to the existence of the cause [Ignorance], sin arises again.

But through Knowledge, since Ignorance is removed, there is the removal of sin along with its root; therefore, nothing else exists equal to it.

"Why does that Knowledge concerning the Self not arise quickly for everyone?"—To this He says: "Tat"—that Knowledge, "Kalena mahata" (in a long time), the "Yoga-samsiddhah"—one perfected by Yoga, i.e., purified and having attained eligibility through the aforementioned Karma Yoga—"Vindati" (finds/obtains) "Svayam" (by himself) in the "Atman" (self/mind). The meaning is not that one who has attained eligibility finds it as given by another as if it were residing in himself, nor does he find what resides in another as his own; [but he realizes it directly within himself].

Thus, having stated the capacity of Knowledge to remove obstacles, He states its capacity to cause the attainment of Himself with "Na hi" etc. "Hi"—Certainly, there is nothing purifying equal to Knowledge "Iha"—among the means.

Therefore, "Yoga-samsiddhah"—one perfectly accomplished by Karma Yoga etc.—meaning one by whom Karma Yoga has been performed for My satisfaction, by My command, and without desire for fruit; he "Vindati"—finds, i.e., knows—"Tat"—that Knowledge which is of the nature of My form; "Kalena"—in a supernatural time manifested for the purpose of bestowing that Knowledge; "Atmani"—by himself, in the form of his own Self.

There is indeed nothing "Iha" (here) "Pavitram"—purifying, holy—"Sadrisham"—equal—to Knowledge. "Tat"—That Knowledge, "Svayameva" (by oneself indeed)—the "Yoga-samsiddhah," i.e., one perfected—purified and having attained eligibility—by Yoga, i.e., by Karma Yoga and Samadhi Yoga; being a seeker of liberation, "Vindati"—finds or obtains—in the "Atman" (Self) "Kalena mahata" (in a long time); this is the meaning.

The means by which the attainment of Knowledge occurs invariably is taught [next]...

He states the reason for that with "Na hi." Among austerities, meditation, etc., there is nothing as purifying as Knowledge, which constitutes the identical import of Sankhya and Yoga; because, even though born of Sankhya, only one perfected in Yoga attains it in the Self in due course of time.

Some attain only Sankhya knowledge and treat Yoga as an opponent. And similarly the other too.

However, according to My statement, the one graced by Me attains the Brahma-knowledge which is the identical import of both Sankhya—which has the bare Substantive (Visheshya) as its object—and Yoga—which has the Qualified Substantive (Vishishta-visheshya) as its object; this is stated by Himself.

न not? हि verily? ज्ञानेन to wisdom? सदृशम् like? पवित्रम् pure? इह here (in this world)? विद्यते is? तत् that? स्वयम् oneself? योगसंसिद्धः perfected in Yoga? कालेन in time? आत्मनि in the Self? विन्दति finds.Commentary There exists no purifier eal to knowledge of the Self. He who has attained perfection by the constant practice of Karma Yoga and Dhyana Yoga (the Yoga of meditation) will? after a time? find the knowledge of the Self in himself.

Hi, indeed; na vidyate, there is nothing; pavitram, purifying, sanctifying; iha, here; sadrsam, comparable; jnanena, to Knowledge. Yoga-samsiddhah, one who has become perfected, who as attained fitness through yoga-the seeker after Liberation who has become samsiddhah, purified, qualified; yogena, through the yoga of Karma and the yoga of concentration-; kalena, after a long time; vindati, realizes, i.e. attains; tat, That, Knowledge; verily svayam, by himself; atmani, in his own heart. That means by which Knowledge is invariably attained is being taught:

Nothing here in this world purifies like this knowledge; for the knowledge of the self destroys all evil. He who has reached perfection by practising Karma Yoga in its form of knowledge daily in the manner taught, in due time, of his own accord, attaints it, i.e., knowledge concerning his own self.
Sri Krsna expounds the same lucidly thus: