Bhagavad Gita - Chapter 4 - Shloka (Verse) 40

व्याख्या--'अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति'--जिस पुरुषका विवेक अभी जाग्रत् नहीं हुआ है तथा जितना विवेक जाग्रत् हुआ है, उसको महत्त्व नहीं देता और साथ ही जो अश्रद्धालु है, ऐसे संशययुक्त पुरुषका पारमार्थिक मार्गसे पतन हो जाता है। कारण कि संशययुक्त पुरुषकी अपनी बुद्धि तो प्राकृत--शिक्षारहित है और दूसरेकी बातका आदर नहीं करता, फिर ऐसे पुरुषके संशय कैसे नष्ट हो सकते हैं? और संशय नष्ट हुए बिना उसकी उन्नति भी कैसे हो सकती है?
अलग-अलग बातोंको सुननेसे 'यह ठीक है अथवा वह ठीक है?' ---इस प्रकार सन्देहयुक्त पुरुषका नाम संशयात्मा है। पारमार्थिक मार्गपर चलनेवाले साधकमें संशय पैदा होना स्वाभाविक है; क्योंकि वह किसी भी विषयको पढ़ेगा तो कुछ समझेगा और कुछ नहीं समझेगा। जिस विषयको कुछ नहीं समझते उस विषयमें संशय पैदा नहीं होता और जिस विषयको पूरा समझते हैं, उस विषयमें संशय नहीं रहता। अतः संशय सदा अधूरे ज्ञानमें ही पैदा होता है, इसीको अज्ञान कहते हैं (टिप्पणी प0 272.1)। इसलिये संशयका उत्पन्न होना हानिकारक नहीं है, प्रत्युत संशयको बनाये रखना और उसे दूर करनेकी चेष्टा न करना ही हानिकारक है। संशयको दूर करनेकी चेष्टा न करनेपर वह संशय ही 'सिद्धान्त' बन जाता है। कारण कि संशय दूर न होनेपर मनुष्य सोचता है कि पारमार्थिक मार्गमें सब कुछ ढकोसला है और ऐसा सोचकर उसे छोड़ देता है तथा नास्तिक बन जाता है। परिणामस्वरूप उसका पतन हो जाता है। इसलिये अपने भीतर संशयका रहना साधकको बुरा लगना चाहिये। संशय बुरा लगनेपर जिज्ञासा जाग्रत् होती है, जिसकी पूर्ति होनेपर संशय-विनाशक ज्ञानकी प्राप्ति होती है।साधकका लक्षण है--खोज करना। यदि वह मन और इन्द्रियोंसे देखी बातको ही सत्य मान लेता है, तो वहीं रुक जाता है, आगे नहीं बढ़ पाता। साधकको निरन्तर आगे ही बढ़ते रहना चाहिये। जैसे रास्तेपर चलते समय मनुष्य यह न देखे कि कितने मील आगे आ गये, प्रत्युत यह देखे कि कितने मील अभी बाकी पड़े हैं, तब वह ठीक अपने लक्ष्यतक पहुँच जायगा। ऐसे ही साधक यह न देखे कि कितना जान लिया अर्थात् अपने जाने हुएपर सन्तोष न करे, प्रत्युत जिस विषयको अच्छी तरह नहीं जानता, उसे जाननेकी चेष्टा करता रहे। इसलिये संशयके रहते हुए कभी सन्तोष नहीं होना चाहिये, प्रत्युत जिज्ञासा अग्निकी तरह दहकती रहनी चाहिये। ऐसा होनेपर साधकका संशय सन्त-महात्माओंसे अथवा ग्रन्थोंसे किसी-न-किसी प्रकारसे दूर हो ही जाता है। संशय दूर करनेवाला कोई न मिले तो भगवत्कृपासे उसका संशय दूर हो जाता है।

इस विषयमें संशय नहीं करना चाहिये क्योंकि संशय बड़ा पापी है। कैसे सो कहते हैं जो अज्ञ यानी आत्मज्ञानसे रहित है जो अश्रद्धालु है और जो संशयात्मा है ये तीनों नष्ट हो जाते हैं। यद्यपि अज्ञानी और अश्रद्धालु भी नष्ट होते हैं परंतु जैसा संशयात्मा नष्ट होता है वैसे नहीं क्योंकि इन सबमें संशयात्मा अधिक पापी है। अधिक पापी कैसे है ( सो कहते हैं ) संशयात्माको अर्थात् जिसके चित्तमें संशय है उस पुरुषको न तो यह साधारण मनुष्यलोक मिलता है न परलोक मिलता है और न सुख ही मिलता है क्योंकि वहाँ भी संशय होना सम्भव है इसलिये संशय नहीं करना चाहिये।

He provides the introduction to the next verse with "Atra" (Here) [in Shankara's commentary]. The meaning referred to by the locative "Atra" (in this matter) is: "One possessing the described means, expecting instruction, directly realizes Brahman 'Achirena' (soon), and upon realizing Brahman, attains Liberation 'Achirena' (very soon)."

He states the reason why doubt should not be entertained with "Papishtho hi" (For it is most sinful).

He establishes the stated reason with a question in the next verse [Shankara's "Katham" - How?].

He shows the distinction of the doubting mind from the ignorant (Ajna) and the faithless (Ashraddadhana) with "Nayam" (Not this...).

He prepares the ground for dividing the second group [the ignorant and faithless] with "Ajna" etc.

Through the question "Katham" (How), he reveals the quality of being "most sinful" (Papishthatva) that belongs to the doubting soul among the ignorant etc.

He states the reason for the absence of both worlds and the happiness derived from them with "Tatrapi" etc. The meaning is that for one of doubting mind, the tendency to doubt everywhere is difficult to prevent.

Once it is established that doubt is the root of evil, he states the conclusion with "Tasmat" (Therefore).

One should not entertain doubt regarding this meaning which is established by the logic of all scriptures and is well-ascertained; because that (doubt) is most sinful—with this intention He says "Ajna" (Ignorant) etc. "Ajna" (Ignorant)—meaning one devoid of Self-knowledge due to not having studied the scriptures from the mouth of a Guru; and "Ashraddhadhana" (Faithless)—meaning devoid of the aforementioned faith; and "Samshayatma" (The doubting self)—one whose mind is overcome by doubt everywhere thinking 'Is this so or not?'—perishes, falls from the attainment of his own interest (highest goal). He clarifies the secondary status (inferiority) [of the doubting soul] indicated by the two 'Cha' (and) particles in comparison to the ignorant and the faithless.

The doubting soul is indeed the most sinful of all. Because for him, neither is this "human world"—which is achievable by earning wealth, marriage, etc.—(available/happy). Nor is the "world of gods"—achievable by worship etc.—(available). Nor is the "happiness of Jivanmukti"—achievable by knowledge of Reality—(available); because doubt exists everywhere.

For the ignorant and the faithless, even in the absence of the other world and the happiness of Jivanmukti, the human world certainly exists. Or else, the "Ignorant" sometimes, by force of practice, attains knowledge like discrimination between body and Self which is the means for the other world etc. The "Faithless" also, upon hearing what is supported by logic, attains faith. And subsequently, they both become partakers of the other world etc. But he who is gripped by doubt always and everywhere is not like that, but is extremely sinful; this is the meaning. Therefore, one should not entertain doubt; this is the intent.

"Ajnah" etc. The "Ajna" (ignorant) can be treated (cured/taught) easily. The "Ashraddadhanah" (faithless) with effort. But the "Samshayatma" (doubting soul) is indeed "Asadhya" (incurable).

Because for him, who doubts even friends etc., there is neither "Ayam lokah" (this world) nor "Parah" (the next); due to doubt even in Vedic sentences [he loses the next world].

Therefore, being always agitated by doubt, there is no happiness for him either. Therefore, doubt should not be entertained.

An ignorant person is one who is thus devoid of knowledge obtained through instruction. One who has no faith in the means of cultivating the instructed knowledge, who does not make haste (lacks zeal), and who possesses a doubting nature regarding the instructed knowledge, perishes; that is, he becomes ruined.

For one who has a doubting mind regarding this instructed knowledge about the true nature of the Self, there is neither this material world nor the next. The meaning is that the human goals of Dharma, Artha, and Kama are not achieved, so how could Moksha be possible?

Since all human goals are characterized by the perfection of scriptural acts, and since the success generated by scriptural acts presupposes the conviction that the Self is distinct from the body, therefore, the enjoyment of even a particle of happiness is not possible for one who doubts the Self.

Having described the one qualified for knowledge, He now speaks of the opposite, the one unqualified, with the words 'ajñaśca' (and the ignorant). 'Ignorant' means one who is unaware of the meaning instructed by the Guru. Even if knowledge somehow arises, he remains faithless. And even if faith arises, the one whose mind is overcome by doubt—thinking 'Will this succeed for me or not?'—perishes; that is, he falls from his goal.

Among these three, the 'doubting self' perishes completely, because for him there is neither this world—due to the failure to achieve wealth earning, marriage, etc.—nor the next world, due to the non-performance of Dharma. Nor is there happiness, because enjoyment itself is impossible due to doubt.

The meaning already stated is established by negative inference (vyatireka) in the verse beginning with 'ajñaśca'. Considering the propriety of the previous reference to 'one devoid of knowledge obtained by instruction,' the expectation of a cause for faithlessness, and the juxtaposition with the state of doubt, the word 'ignorant' (ajña) here is intended to mean the absence of knowledge generated by scripture.

Since doubt is mentioned separately, the word 'faithless' (aśraddadhāna) here does not refer to the negation of belief, but rather to the negation of desire or longing (for knowledge). Intense longing is indeed haste; with this intention, he is described [by the Bhashyakara] as 'atvaramāṇa' (not hastening).

Regarding 'saṃśayātmā': That by which one doubts is doubt; meaning, the mind which has become the cause of doubt. Alternatively, the compound can be analyzed as 'one whose mind is in doubt.'

Since the eternal Self cannot undergo destruction, 'destruction' here is characterized as being devoid of the goals of human life (Purusharthas). The phrase 'is ruined' (naṣṭo bhavati) is used with the intention of distinguishing the meaning of the root and suffix to show the continuation of the ancient (samsara) which stretches continuously through past and future. The usage of such words in contexts other than total annihilation is also indicated in passages like 'She is lost or destroyed...' (Valmiki Ramayana 5.13.15).

The explanation of 'perishes' (vinaśyati) is in the second half of the verse. By the word 'ayam' (this) in 'ayamapi', the pettiness of the indicated person is suggested. As in 'For the non-sacrificer, this world is not... how then the other?' (Gita 4.31), here too the word 'world' (loka) refers to the goals of human life. The phrase 'this world' is used to demonstrate the 'kaimutika nyāya' (the a fortiori argument). Since the context is liberation (Moksha), it is not appropriate for the words 'ayam' (this) and 'para' (other) to refer merely to earthly and divine realms; with this intention, [the Bhashyakara] speaks of 'Dharma, Artha...'.

To the question, 'How does one doubting the means of Moksha fail to achieve other human goals?' he answers 'Scriptural...' etc. If it is objected, 'Let success in those respective goals be achieved through those respective scriptures; what is the use of this (knowledge) useful for Moksha?' he answers, 'And because success generated by scriptural acts...'

The intention is this: Unlike Ayurveda (medicine) etc., the scriptures do not merely propound actions that yield results within this body alone, such that knowledge of the Self distinct from the body would be unnecessary. Rather, they abundantly propound results like heaven, achievable by sacrifices etc., which are to occur in a different body. Therefore, the conviction that the Self is distinct from the body is absolutely required.

To imply that 'there is no happiness' serves as a conclusion to the absence of both types of human goals, [the Bhashyakara] uses the word 'Therefore.' Alternatively, since doubt regarding everything up to final liberation (infinite happiness) or hell is a cause of mental distress, 'no happiness' is said with reference to the immediate suffering. Or, it implies the absence of happiness rooted in the pride of being qualified for human goals.

इसके पूर्व के श्लोक में कहा गया है कि श्रद्धा तथा ज्ञान से युक्त पुरुष परम शान्ति प्राप्त करता है। इसी तथ्य पर बल देने के लिये निषेधात्मक भाषा में कहते हैं कि उपर्युक्त गुणों से रहित पुरुष अपनी ही हानि करता हुआ अन्त में नष्ट हो जाता है।जो अज्ञानी है अर्थात् वह पुरुष जिसे बौद्धिक स्तर पर भी आत्मा का ज्ञान नहीं है। इस प्रकार के श्रद्धारहित और संशयी स्वभाव के पुरुष का नाश अवश्यंभावी है।दूसरी पंक्ति में भगवान् श्रीकृष्ण संशयात्मा पुरुष की निन्दा करते हुये उसके जीवन की त्रासदी बताते हैं। ऐसे पुरुष को न इस लोक में सुख मिलता है और न अन्यत्र। इसका अभिप्राय यह हुआ कि अज्ञानी तथा अश्रद्धालु पुरुष कुछ मात्रा में तो इस लोक का सुख प्राप्त कर सकते हैं परन्तु संशयी स्वभाव के व्य़क्ति के भाग्य में वह भी नहीं लिखा होता ऐसे पुरुष मानसिक रूप से किसी भी परिस्थिति का आनन्द लेने में सर्वथा असमर्थ हो जाते हैं क्योंकि संशय की प्रवृत्ति प्रत्येक अनुभव में विष घोल देती है। तथाकथित बुद्धिमान अश्रद्धालु और संशयी स्वभाव के पुरुषों पर इस पंक्ति मे तीक्ष्ण व्यंग्य प्रहार किया गया है।अत इस विषय में संशय नहीं करना चाहिये। भगवान् आगे कहते हैं

Regarding 'Faithful...' and 'Ignorant...'. Here, the advent of faith and the active engagement in it arises instantly only when there is an absence of doubt due to 'astikya' (belief in the sacred).

Therefore, one must be free from doubt and respectful regarding the Guru and the Agamas (scriptures),

because doubt is the destroyer of everything. Indeed, one possessed of doubt knows nothing, because of being faithless.

Therefore, one must be free from doubt; this is the purport of the sentence.

And here, doubt should not be entertained. Why? The 'ignorant' (ajña) is one devoid of Self-knowledge due to not having studied the scriptures. 'Faithlessness' (aśraddhā) is an atheistic intellect in the form of misconception regarding the meaning of the Guru's words and Vedanta statements, thinking "This is definitely not so"; one possessing that is 'faithless' (aśraddadhāna). The 'doubting self' (saṃśayātmā)—one whose mind is overcome by doubt everywhere, thinking "Is this so or not?"—perishes; he falls from his true goal.

The 'ignorant' and the 'faithless' also perish; the use of the two 'cha' particles (and) is to indicate their inferiority [in degree of ruin] compared to the 'doubting self'. Why? Because the doubting self is indeed the most sinful of all.

For him, there is neither this human world (due to the absence of earning wealth, etc.), nor the next world like heaven or liberation (due to the absence of Dharma and knowledge), nor happiness derived from food etc., because the mind of the doubting self is overcome by suspicion everywhere. For the ignorant and the faithless, the next world may not exist, but happiness from food etc. in the human world does exist. The doubting self, however, being devoid of all three, is the most sinful in all respects; this is the meaning.

Here, He implies that doubt should not be entertained regarding My words. The 'doubting self'—one possessing doubt like "Will it happen or not?"; the 'ignorant'—the fool (knower of non-Self); and the 'faithless'—being devoid of faith in the Guru and the means of knowledge, perishes; he becomes ruined.

By the two 'cha' (and) particles, it is indicated that he becomes devoid of Dharma and devoid of contentment as well.

Furthermore, for the doubting self, even in the ordinary course, there can be no happiness in this world or the next; this He states with 'nāyam' (not this).

For the doubting self—the one possessed of suspicion—neither is this world (in the form of cattle, sons, etc.) achieved, nor the next (happiness in the form of heaven etc.); meaning, there is no [happiness] in the form of sovereignty, health, etc.

The 'ignorant' (one who does not know the Self), the 'faithless' (one who has no trust in the Guru's words and scriptures), and the 'doubting self' (one with a doubting mind) perishes.

Although the ignorant and the faithless also perish, it is not in the same way as the doubting self. The doubting self is indeed the most sinful of all.

How? For him, there is not even this ordinary world, nor the next world. Nor is there happiness, because for the doubting self—the one with a suspicious mind—doubt arises even there (regarding happiness).

Therefore, doubt should not be entertained.

While it was necessary to state only that the 'faithless' is not qualified (anadhikāri), He speaks of other unqualified persons as well.

The 'ignorant'—one unaware of the instructed meaning—is unqualified. And wherein, even if knowledge exists, one is 'faithless', and likewise one who is doubting, he 'perishes'—thus, at the end, the 'greatly unqualified' (the doubting one) is indicated. Due to indecision, his magnitude in terms of unqualification is greater.

For instance, "neither is this world" for him, nor happiness, nor the next world. Therefore, only a resolute intellect is appropriate; this is the purport.

अज्ञः the ignorant? च and? अश्रद्दधानः the faithless? च and? संशयात्मा the doubting self? विनश्यति goes to destruction? न not? अयम् this? लोकः world? अस्ति is? न not? परः the next? न not? सुखम् happiness? संशयात्मनः for the doubting self.Commentary The ignorant one who has no knowledge of the Self. The man without faith one who has no faith in his own self? in the scriptures and the teachings of his Guru.A man of doubting mind is the most sinful of all. His condition is very deplorable. He is full of doubts as regards the next world. He does not rejoice in this world also? as he is very suspicious. He has no happiness.

Ajnah, one who is ignorant, who has not known the Self; and asradda-dhanah, who is faithless; [Ast. adds here: guruvakya-sastresu avisvasavan, who has no faith in the instructions of the teacher and the scriptures.-Tr.] and samsaya-atma, who has a doubting mind; vinasyati, perishes. Although the ignorant and the faithless get ruined, yet it is not to the extent that a man with a doubting mind does. As for one with a doubting mind, he is the most vicious of them all. How? Na ayam lokah, neither this world which is familiar; na, nor also; parah, the next world; na sukham, nor happiness; asti, exist; samsaya-atmanah, for one who has a doubting mind. For doubt is possible even with regard to them! Therefore one should not entertain doubt.
Why?

'The ignorant,' i.e., one devoid of knowledge received through instruction, 'the faithless' or one who has no faith in developing this knowledge taught to him, i.e., who does not strive to progress ickly, and 'the doubting one,' i.e., one who is full of doubts in regard to the knowledge taught - such persons perish, are lost. When this knowledge taught to him about the real nature of the self is doubted, then he loses this material world as also the next world. The meaning is that the ends of man, such as Dharma, Artha and Karma which constitute the material ends or fulfilments, are not achieved by such a doubting one. How then can man's supreme end, release be achieved by such a doubting one? For all the ends of human life can be achieved through the actions which are prescribed by the Sastras, but their performance reires the firm conviction that the self is different from the body. Therefore, even a little happiness does not come to the person who has a doubting mind concerning the self.