Bhagavad Gita - Chapter 4 - Shloka (Verse) 41

व्याख्या--'योगसंन्यस्तकर्मणाम्'--शरीर, इन्द्रियाँ, मन बुद्धि आदि जो वस्तुएँ हमें मिली हैं और हमारी दीखती हैं वे सब दूसरोंकी सेवाके लिये ही हैं, अपना अधिकार जमानेके लिये नहीं। इस दृष्टिसे जब उन वस्तुओंको दूसरोंकी सेवामें (उनका ही मानकर) लगा दिया जाता है, तब कर्मों और वस्तुओंका प्रवाह संसारकी ओर ही हो जाता है और अपनेमें स्वतःसिद्ध समताका अनुभव हो जाता है। इस प्रकार योग-(समता-) के द्वारा जिसने कर्मोंसे सम्बन्ध-विच्छेद कर लिया है, वह पुरुष 'योगसंन्यस्तकर्मा'है।जब कर्मयोगी कर्ममें अकर्म तथा अकर्ममें कर्म देखता है अर्थात् कर्म करते हुए अथवा न करते हुए--दोनों अवस्थाओंमें नित्य-निरन्तर असङ्ग रहता है, तब वही वास्तवमें 'योगसंन्यस्तकर्मा' होता है।
'ज्ञानसंछिन्नसंशयम्'--मनुष्यके भीतर प्रायः ये संशय रहते हैं कि कर्म करते हुए ही कर्मोंसे अपना सम्बन्ध[-विच्छेद कैसे होगा? अपने लिये कुछ न करें तो अपना कल्याण कैसे होगा? आदि। परन्तु जब वह कर्मोंके तत्त्वको अच्छी तरह जान लेता है (टिप्पणी प0 273), तब उसके समस्त संशय मिट जाते हैं। उसे इस बातका स्पष्ट ज्ञान हो जाता है कि कर्मों और उनके फलोंका आदि और अन्त होता है, पर स्वरूप सदा ज्यों-का-त्यों रहता है। इसलिये कर्ममात्रका सम्बन्ध 'पर'-(संसार-) के साथ है, 'स्व'-(स्वरूप-) के साथ बिलकुल नहीं। इस दृष्टिसे अपने लिये कर्म करनेसे कर्मोंके साथ सम्बन्ध जुड़ जाता है और निष्कामभाव-पूर्वक केवल दूसरोंके लिये कर्म करनेसे कर्मोंसे सम्बन्ध-विच्छेद हो जाता है। इससे सिद्ध होता है कि अपना कल्याण दूसरोंके लिये कर्म करनेसे ही होता है, अपने लिये कर्म करनेसे नहीं।

कैसे जिस परमार्थदर्शी पुरुषने परमार्थज्ञानरूप योगके द्वारा पुण्यपापरूप सम्पूर्ण कर्मोंका त्याग कर दिया हो वह योगसंन्यस्तकर्मा है। ( उसको कर्म नहीं बाँधते। ) वह योगसंन्यस्तकर्मा कैसे है सो कहते हैं आत्मा और ईश्वरकी एकतादर्शनरूप ज्ञानद्वारा जिसका संशय अच्छी प्रकार नष्ट हो चुका है वह ज्ञानसंछिन्नसंशय कहलाता है। ( इसलिये वह योगसंन्यस्तकर्मा है। ) जो इस प्रकार योगसंन्यस्तकर्मा है उस आत्मवान् यानी आत्मबलसे युक्त प्रमादरहित पुरुषको हे धनंजय ( गुण ही गुणोंमें बर्तते हैं इस प्रकार ) गुणोंकी चेष्टामात्रके रूपमें समझे हुए कर्म नहीं बाँधते अर्थात् इष्ट अनिष्ट और मिश्र इन तीन प्रकारके फलोंका भोग नहीं करा सकते।

Although doubt, being the cause of all evil, should not be entertained, yet in the absence of a remover (remedy), its non-performance is not under one's control (i.e., one cannot simply choose not to doubt without a means). Raising this doubt, the question "From what?" is asked. The answer given is "By knowledge"—meaning the knowledge of oneness established by scripture and reasoning is the remover.

Anticipating the doubt that actions might become causes of evil even for one free from doubt, He says "By Yoga..." Anticipating the doubt that for a person controlled by sense-objects, Yoga is impossible, so how can there be renunciation of action through Yoga? He says "Atmavantam" (the self-possessed).

Once doubt is uprooted by the vision of the Supreme Truth, and actions cease due to the majesty of that destroying knowledge, the illusory actions do not become causes of bondage for the vigilant person; this is stated in "Actions do not [bind]..."

Anticipating that renunciation of action is not justifiable through Karma Yoga alone, he analyzes the first quarter of the verse—"Supreme Truth..." etc. The distinction is that in the view of formal renunciation (Vaidha Sannyasa), it is literal/direct, whereas in the view of renunciation of fruits, it is implied/indirect.

Anticipating the doubt that the state of having renounced actions through the stated knowledge cannot be established if doubt exists—because it is impossible for a doubting person—he asks "How?" He answers by explaining the second quarter first.

Since the logical order of meaning is stronger than the textual order of reading, he suggests explaining the second quarter first and then the first, saying "He who thus..."

Keeping in mind that all this does not succeed for a careless person controlled by sense-objects, he explains "Atmavantam" as "Apramattam" (vigilant/careful). He explains the statement of the result "Actions do not..." with "movements of Gunas..." By the word "etc." in "undesirable etc.", desirable and mixed results are also included.

Anticipating the objection, "In the absence of a remover of doubt, not doubting is not within one's control," and informing of the remedy for its removal—which is the determination of Self-knowledge—He states that actions do not bind one whose doubts are severed by the direct realization of Truth, with the words "by Yoga..."

By 'Yoga', meaning the vision of Supreme Truth, he by whom actions (accumulated Dharma and Adharma) are 'completely renounced' (samyak nyastani), meaning abandoned through the obstruction of their potency (based on the Shruti "And his actions decay...").

Or, [alternatively] by 'Yoga', meaning the intellect of equanimity in the form of worship of God, he by whom actions are 'renounced', meaning offered to God. In this [second] view, one should note a 'dissatisfaction' (aruchi) due to the objection that it restricts the scope of the word 'Karma'. Or, let this view also stand as a secondary implication of the Bhashya based on the context. Because, from the subsequent commentary, it is clear that one whose doubts are cut by knowledge caused by the destruction of impurities through the practice of Karma Yoga is not bound by actions.

He states the cause for that [cutting of doubt]—"By Knowledge" (Jnanena). Doubts are cut by knowledge characterized by seeing the oneness of the Self (Atman) and the Lord (Ishvara). [Doubts such as]: Is the Self non-different or different from the body etc.? If different, is it non-pervasive or pervasive? If pervasive, is it a doer or non-doer? If a doer, is it an enjoyer or non-enjoyer? If a non-enjoyer, is it many or one? If one, is it with attributes or without attributes? Is liberation from knowledge without attributes or from knowledge combined with something [action]? Is the world real or false?—One whose doubts of this nature are [cut].

He states the reason here [for not being bound]—"Atmavantam," meaning vigilant (apramatta), devoted to control of mind and senses (Shama, Dama, etc.). Actions being performed with the understanding "Gunas are acting within Gunas" do not bind, meaning they do not originate results like undesirable births, etc. By addressing him as "Dhananjaya" (Winner of Wealth), He implies: "Just as you conquered wealth by abandoning the doubt 'Do I have the power to conquer them to bring wealth?' regarding very powerful kings, through the strong determination of your own nature/strength, you yourself are the example here.

Furthermore—"Yoga..." etc. By 'Yoga', meaning the vision of inaction in action, he by whom actions are 'renounced' (sannyasta)—meaning abandoned either in terms of fruit or in their very nature—is 'Yoga-sannyasta-karma'.

By 'Knowledge' (Jnanena), meaning right vision, he whose doubts are completely cut ('sanchinna-samshaya'). [Doubts such as]: Is the Self other than the body or not? If other, is it pervasive or non-pervasive? If pervasive, is it a doer or non-doer? If a non-doer, is it one or many? If one, is it with attributes or without attributes?—He whose doubts such as these are cut is 'Jnana-sanchinna-samshaya'.

Actions performed do not bind such a person who is 'Atmavantam'—devoted to control of the mind and senses (Shama, Dama, etc.), O Dhananjaya.

One who has renounced actions through 'Yoga' as instructed—meaning one whose actions have assumed the form of Knowledge; and whose doubts regarding the Self have been severed by 'Self-knowledge' as instructed; who is 'Atmavantam', meaning 'Manasvinam' (one of steady mind)—whose mind is firmly established in the instructed meaning—such a person

is not bound by the ancient, endless actions that are the causes of bondage.

With the two verses beginning with 'Yoga', He concludes the subject of the twofold establishment in Brahman (Brahma-nishtha)—consisting of Action and Knowledge—spoken of in the two chapters, distinguished by the earlier and later stages.

By 'Yoga'—in the form of worship of the Supreme Lord—he by whom actions are 'renounced', that is, offered unto Him; such a person, actions do not bind with their fruits.

And therefore, he whose doubt—characterized by identification with the body etc.—is completely severed by 'Knowledge', meaning the realization of the non-doer Self; such a person who is 'Atmavantam', meaning vigilant (free from carelessness), is not bound by actions performed for the welfare of the world or by natural actions.

The principal meaning of the chapter is concluded with the verse 'yogasaṃnyasta...'. 'By the Yoga as instructed' means by the Buddhi-yoga instructed in verses like "He who sees inaction in action..." (4.18). By this, the Yoga consisting merely of self-contemplation is excluded.

Regarding 'saṃnyastakarmāṇam' (one who has renounced actions), to dispel the illusion of abandoning the nature/form of action itself, it is explained [by the Bhashyakara] as "one whose actions have attained the form of knowledge." The rejection of the 'action-nature' (binding nature) of action, through its attaining the 'form of knowledge'—which contains the renunciation of doership etc.—is here figuratively referred to by the word 'Sannyasa'. If it were taken to mean abandonment of the action itself, there would be a contradiction with the preceding and succeeding context; this is the idea.

To exclude Jnana Yoga etc., it is said "by Self-knowledge as instructed." To imply that doubt regarding the Self being distinct from the body etc. is negated here, "in the Self" is mentioned.

Regarding 'ātmavantam': Here the word 'atman' refers to the 'mind', based on the force of the suffix indicating relationship (matup) and idiomatic usage; with this intention, it is explained as 'manasvinam' (the high-minded/steady-minded). Here the meaning of the possessive suffix is 'excessive connection', and that excessiveness is 'impossibility of being shaken by anything'—to indicate this, it is said: "one whose mind is firmly established in the instructed meaning."

To imply that this is the conclusion of the supreme purpose, phrases like "causes of bondage..." are used.

इस अध्याय में विस्तारपूर्वक बतायी हुयी जीवन जीने की कला को इस श्लोक में अत्यन्त सुन्दर प्रकार से संक्षेप में बताया गया है। कर्मसंन्यास से तात्पर्य फलासक्ति के त्याग से है। जब हम कर्मयोग की भावना से कर्म करते हुये कर्मफलों की आसक्ति त्यागना सीख लेते हैं तथा आत्मानुभवरूप ज्ञान के द्वारा जीवन के लक्ष्य सम्बन्धी हमारे सब संशय छिन्नभिन्न हो जाते हैं तब अहंकार नष्ट होकर शुद्ध आत्मस्वरूप में हमारी स्थिति दृढ़ हो जाती है। ऐसा आत्मवान् पुरुष कर्म करता हुआ भी उनसे नहीं बन्धता।कर्तृत्व के अभिमान तथा स्वार्थ से प्रेरित होकर किये गये कर्म ही वासनाएं उत्पन्न करके हमें बन्धन में डालते हैं। कर्मयोग की भावना से निरहंकार होकर कर्म करने पर बन्धन नहीं हो सकता। स्वप्न में स्वप्न की पत्नी की हत्या करने पर स्वाप्निक दण्ड तो भोगना पड़ सकता है परन्तु स्वप्न द्रष्टा के जागने पर जाग्रत् अवस्था में उसे कोई दण्ड नहीं दे सकता क्योंकि स्वप्न के साथसाथ स्वप्न द्रष्टा भी नष्ट हो जाता है। जाग्रत्पुरुष को स्वप्न द्रष्टा का किया कर्म नहीं बांध सकता। इसी प्रकार अहंकार पूर्वक किये गये कर्म अहंकार के लिये बन्धनकारक हो सकते हैं परन्तु आत्मानुभूति में उसके ही नष्ट हो जाने पर आत्मा को वे कर्म कैसे बांध सकेंगे जिसका अहंकार नष्ट हो चुका है उसी पुरुष को यहाँ आत्मवान् कहा गया है।इस आत्मज्ञान का फल सर्वश्रेष्ठ है इसलिये श्रीकृष्ण अर्जुन को उपदेश देते हैं कि

The meaning expanded upon throughout the entire chapter is stated briefly by the two verses beginning with 'Yoga'.

Only through Yoga is the renunciation of actions justified (possible), not otherwise; this has been discussed and will be discussed further.

Stating that 'determination of the Self' is the means to remove such doubt which is the root of all evil, He concludes the twofold establishment in Brahman—consisting of Action and Knowledge, spoken of in the two chapters, distinguished by the earlier and later stages.

'By Yoga'—meaning by the intellect of equanimity in the form of worship of the Lord—he by whom actions are 'renounced', that is, offered unto the Lord. Or, he by whom actions are 'renounced', meaning abandoned, by 'Yoga' in the form of the vision of Supreme Truth; he is 'Yoga-sannyasta-karma'.

If doubt exists, how is the state of having renounced action by Yoga possible? To this, He says 'jnana-sanchinna-samshayam'—he by whom doubt has been cut 'by Knowledge', meaning by the determination of the Self.

When there is 'carelessness' (pramada) in the form of being controlled by sense-objects, how can knowledge arise? To this, He says 'atmavantam', meaning 'apramadinam'—one who is always vigilant (careful).

Such a person—who is wise due to being vigilant, and who has renounced actions by Yoga due to having doubts cut by knowledge—is not bound by actions performed for the welfare of the world or actions that are merely vain movements; meaning, they do not originate a body that is undesirable, desirable, or mixed, O Dhananjaya.

He states that for one free from doubt, there should be no obstruction to enjoyment or worlds, with the verse beginning 'yogasannyasta'.

O Dhananjaya! Actions, which are the causes of experiencing fixed results, do not bind the 'yogasannyastakarma'—one who has renounced the fruits of action through Yoga focused on the Lord; and who is 'jnanasanchinnasamshaya'—one whose doubt regarding the nature of the Jiva (soul) etc., has been cut by knowledge (or by scriptural knowledge);

and who is 'atmavantam'—meaning one who knows the true nature of the Self, [realizing] "The Lord, the Self, has manifested for His own service." 'Do not bind' means they do not become causes of bondage.

'Yogasannyastakarmanam'—he by whom actions known as Dharma and Adharma have been renounced ('sannyasta') through 'Yoga' characterized by the vision of Supreme Truth; that knower of Supreme Truth is 'yogasannyastakarma'.

How is he one who has renounced actions by Yoga? He answers: 'jnanasanchinnasamshayam'. He whose doubt has been cut by 'Knowledge'—characterized by the vision of the oneness of the Self (Atman) and the Lord (Ishvara)—is 'jnanasanchinnasamshaya'.

Such a person who has renounced actions by Yoga, who is 'atmavantam'—meaning vigilant (apramatta)—is not bound by actions which are seen merely as the movement of the Gunas; they do not originate results like undesirable births, O Dhananjaya.

Since one whose doubt is cut by knowledge caused by the destruction of impurities arising from the practice of Karma Yoga is not bound by actions (because actions are burnt by the fire of knowledge), and since one who is doubtful regarding the practice of Knowledge and Action perishes...

He praises the dedication of both (Yoga and Sankhya) to the one goal:

'By Yoga'—of the form previously described, characterized by a mental state of equanimity in success and failure—he who, though externally devoted to action, has internally renounced actions through that [Yoga],

the steady one devoid of attachment to the inner instrument (antahkarana); and who is 'sanchinnasamshaya' (one whose doubts are cut) by 'Sankhya'—meaning one possessing an intellect resolute regarding the Self and non-Self; and who is therefore 'Atmavantam' (possessed of the Self) alone, and not merely possessed of identification with the non-Self—

such a person, the actions being performed do not bind.

योगसंन्यस्तकर्माणम् one who has renounced actions by Yoga? ज्ञानसंछिन्नसंशयम् one whose doubts are rent asunder by knowledge? आत्मवन्तम् possessing the self? न not? कर्माणि actions? निबध्नन्ति bind? धनञ्जय O Dhananjaya.Commentary Sri Madhusudana Sarasvati explains Atmavantam as always watchful.He who has attained to Selfrealisation renounces all actions by means of Yoga or the knowledge of Brahman. As he is established in the knowledge of the identity of the individual soul with the,Supreme Soul? all his doubts are cut asunder. Actions do not bind him as they are burnt in the fire of wisdom and as he is always watchful over himself. (Cf.II.48III.9IV.20)

Yoga-sannyasta-karmanam, one who has renounced actions through yoga: that person who is a knower of the supreme Goal, by whom actions called righteous or unrighteous have been renounced through the yoga characterized as the Knowledge of the supreme Goal.
How does one become detached from actions through yoga? The Lord says: He is jnana-samchinna-samsayah, one whose doubts (samsaya) have been fully dispelled (samchinna) by Knowledge (jnana) characterized as the realization of the identity of the individual Self and God.
O Dhananjaya, he who has thus renounced actions through yoga, atmavantam, who is not inadvertent, not careless; him, karmani, actions, seen as the activities of the gunas (see 3.28); na nibadhnanti, do not bind, (i.e.) they do not produce a result in the form of evil etc.
Since one whose doubts have been destroyed by Knowledge-arising from the destruction of the impurities (of body, mind, etc.) as result of the practise of Karma-yoga-does not get bound by acitons owing to the mere fact of his actions having been burnt away by Knowledge; and since one who has doubts with regard to the practice of the yogas of Knowledge and actions gets ruined-

The countless ancient Karmas which constitute the cause of bondage, do not bind him who has renounced actions through Karma Yoga in the manner explained before, who has sundered all doubts concerning the self by the knowledge of the self in the manner explained before, and who is of steady mind, i.e., unshakable, with the mind focussed steadily on the meaning that has been forth.