Gita Chapter-4

ॐ श्रीपरमात्मने नमः। 

अथ चतुर्थोऽध्यायः

ज्ञानकर्मसंन्यासयोगः

The Spectrum of Action in Vedānta: From Desire to Non-Doership

Human action, according to Vedānta and the Gītā, is not monolithic. It can be understood as a spectrum of activity, ranging from egoistic, desire-driven behavior to the highest forms of selfless action and ultimately the renunciation of doership. This classification illuminates both the psychology of human motivation and the methods prescribed for spiritual growth.

At the base of the spectrum are desire-driven actions (kāma-pradhāna). These arise from latent tendencies (vāsanās) and are motivated by the pursuit of pleasure, personal gain, or sensory enjoyment. They are not obligatory, and their orientation is entirely toward the self. While natural and unavoidable in ordinary life, such actions bind the individual to the cycle of craving and dissatisfaction.

A step higher are obligatory actions, performed according to one’s dharma or social role. These may still involve attachment to results or the ego, but they represent a stage in which the individual recognizes responsibility beyond mere personal desire. In the Gītā, such actions are undertaken by karmis, whose duties are guided by ethical, social, or ritual norms.

The next stage is niṣkāma karma, or obligatory but selfless action. Here, duties are performed without attachment to the fruits of action. The individual acts conscientiously, yet remains free from egoistic expectation. This selflessness is foundational to the practice of Karma Yoga, where action itself becomes a tool for purifying the mind and preparing it for higher knowledge.

Karma Yoga proper takes this process further. Obligatory duties are performed as an offering to God, transforming action into devotion. The orientation shifts from the self to the divine, and the mind becomes steady and focused. This stage demonstrates the integration of selfless action with love and devotion, illustrating how the yogic disciplines of duty, discipline, and devotion converge to prepare the practitioner for realization.

Beyond Karma Yoga lies akarma, or renunciation of action. Here, the spectrum divides into two subtle forms. In the external renunciation practiced by sannyāsis, all worldly action is abandoned, emphasizing detachment from social and material responsibilities. In the internal renunciation exemplified by jnānīs, action continues externally, but the sense of doership is surrendered. The realized individual acts without attachment, recognizing that all activity occurs within Brahman, the ultimate reality. This is the culmination of the spectrum, where freedom is attained not through cessation of action, but through transcendence of egoistic identification.

This classification demonstrates a progressive refinement of motivation and awareness. Actions evolve from being purely self-centered and vasana-driven, to duty-conscious, to selfless, to God-directed, and finally to non-doer-oriented. Karma Yoga serves as a critical bridge in this spectrum, uniting duty, discipline, and devotion, while the realization of non-doership in Jñāna Yoga represents the ultimate internal freedom.

In conclusion, human action in Vedānta is not merely a set of mechanical behaviors but a structured pathway for spiritual development. By understanding the spectrum from desire-driven activity to the renunciation of doership, one can see how the teachings of the Gītā guide practitioners from bondage to liberation. Each stage prepares the seeker for the next, culminating in the recognition that true freedom lies not in ceasing to act, but in acting without attachment to self or outcome.

योऽयं योगः अध्यायद्वयेनोक्तः ज्ञाननिष्ठालक्षणः , ससंन्यासः कर्मयोगोपायः, यस्मिन् वेदार्थः परिसमाप्तः, प्रवृत्तिलक्षणः निवृत्तिलक्षणश्च, गीतासु च सर्वासु अयमेव योगो विवक्षितो भगवता । अतः परिसमाप्तं वेदार्थं मन्वानः तं वंशकथनेन स्तौति श्रीभगवान् —

This yoga - which is (योऽयं योगः): spoken through the two chapters (अध्यायद्वयेनोक्तः), characterized by the firm establishment in knowledge (ज्ञाननिष्ठालक्षणः), and accompanied by renunciation for which karma yoga is the means (ससंन्यासः कर्मयोगोपायः), is the very teaching in which the essence of the Vedas finds its conclusion (यस्मिन् वेदार्थः परिसमाप्तः), embodies both engagement in action (प्रवृत्तिलक्षणः) and withdrawal through knowledge (निवृत्तिलक्षणश्च) - this yoga alone (अयमेव योगो) in the entire Gita (गीतासु च सर्वासु), will be explained (विवक्षितो) by the Lord (भगवता).

Therefore (अतः), Bhagavan praises that concluded meaning of Veda (तं परिसमाप्तं वेदार्थं स्तौति) by stating the lineage (वंशकथनेन) of Manu and others (मन्वानः).

Notes

This chapter is titled ज्ञान-कर्म-संन्यास-योगः - ज्ञानेन कर्मणाम् संन्यासः - yoga of renunciation of action through knowledge. 

• तृतीया-तत्पुरुष - ज्ञान-कर्म-संन्यासः - ज्ञानेन कर्म-संन्यासः

• षष्ठी-तत्पुरुष - ज्ञानेन कर्मणाम् संन्यासः

This ज्ञान-कर्म-संन्यास-योगः can be interpreted in two ways: If the knowledge is intellectual conviction attained through sravana and manana, then karma-sannyasa is a sadhana as vividisha-sannyasa where the actions are physically renounced by the sadhaka taking formal vows of renunciation. If the knowledge is experiential, then कर्म-संन्यास implies सर्व-कर्म-संन्यास which is renunciation of doership itself regardless of whether the actions are physically renounced or not - this is vidvat sannyasa attained by grihastha and vividisha sannyasi - thus it is a sadhya or goal to achieve for a sadhaka. This chapter deals with vidvat sannyasa, but some verses can also be interpreted as referring to vividisha sannyasa. This possibility of dual meaning prompts Arjuna to ask a question at the beginning of Chapter-5 which will be dealt there.

In this chapter, the maturity of Karma Yoga as given in Chapter-3 characterised by transformation of Ishvara-arapana-buddhi and Ishvara-prasad-buddhi to sakshitva-buddhi - I am the mere witness in whose presence all upadhis indulge with their respective objects. This chapter is an elaboration of verse 3.28.

Sankaracharya writes that Bhagavan stated yoga in the previous two chapters. He has referred to the word yoga in singular form - not two yogas referring to both Karma and Jnana Yoga. Why so? Because:

• According to one view - only Jnana Yoga is the direct path while Karma Yoga is only a means to Jnana Yoga, but not a direct path to liberation, so here the word yoga means only jnana yoga

• Another view is that both yogas lead to the same goal - Karma Yoga as preliminary to Jnana Yoga which leads to the goal, and hence the word yoga means both yogas.

• A third view can be that Karma Yoga by itself leads to the goal through krama-mukti - and hence the word yoga as a singular can represent both karma and jnana yoga.

In this chapter, there are several places where Bhagavan says you will attain liberation:

1. If you know the birth and actions of avatara or Ishvara (4.9)

2. If you know Bhagavan’s actions and are still aware of Him being a non-doer (4.15)

3. If you truly know what action, inaction and prohibited action is (4.16)

4. If you perform all actions as yajna (4.32)

5. If you are taught by a teacher who is knowledgeable in scriptures and has experienced Brahman (4.34-35)

6. If you have perfected karma-yoga and jnana-yoga (4.38)

7. If you are endowed with faith (श्रद्धावान्), committed to attain knowledge (तत्परः), and in control of mind and sense organs (संयतेन्द्रियश्च) (4.39)

The word yajna is used variously in this chapter as: a ritual sacrifice (4.25), a worshipful offering as a discipline (4.25-30), individual (4.25) and result of action (4.32).

श्री भगवानुवाच

इमं विवस्वते योगं प्रोक्तवानहमव्ययम्।

विवस्वान् मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत्।।4.1।।

अहम् इमम् अव्ययम् योगम् विवस्वते प्रोक्तवान्। विवस्वान् (इमम् योगम्) मनवे प्राह। मनुः (इमम् योगम्) इक्ष्वाकवे अब्रवीत्। 

इमम् = this, विवस्वते = for Vivasvan, योगम् = Yoga, प्रोक्तवान् = taught (said), अहम् = I, अव्ययम्  = immutable, विवस्वान् = Vivasvan, मनवे = to (for) Manu, प्राह = taught (says), मनुः = Manu, इक्ष्वाकवे = to (for) Ikshvaku, अब्रवीत् = taught (said)

I taught this immutable yoga to Vivasvan, Vivasvan taught to Manu (and) Manu taught to Ikshvaku.

इमम् - इदम्, पुं, द्वि, एक

विवस्वते - विवस्वत्, पुं, च, एक

योगम् - योग, पुं, द्वि, एक

प्रोक्तवान् - प्रोक्तवत्त्, पुं, प्र, एक, कृदन्तरूपाणि - प्र + वच् + क्तवतुँ - वचँ परिभाषणे - अदादिः - अनिट्

अहम् - अस्मद्, प्र, एक

अव्ययम् - अव्ययम्

विवस्वान् - विवस्वत्, पुं, द्वि, एक

मनवे - मनु, पुं, च, एक

प्राह - प्र + ब्रू धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - ब्रूञ् व्यक्तायां वाचि - अदादिः, प्र-पु, एक

मनुः - मनु, पुं, प्र, एक

इक्ष्वाकवे - इक्ष्वाकु, पुं, च, एक

अब्रवीत् - ब्रू धातुरूपाणि - कर्तरि प्रयोगः लङ् लकारः परस्मैपदम् - ब्रूञ् व्यक्तायां वाचि - अदादिः, प्र-पु, एक

इमम् अध्यायद्वयेनोक्तं योगं विवस्वते आदित्याय सर्गादौ प्रोक्तवान् अहं जगत्परिपालयितृ़णां क्षत्रियाणां बलाधानाय तेन योगबलेन युक्ताः समर्था भवन्ति ब्रह्म परिरक्षितुम्। ब्रह्मक्षत्रे परिपालिते जगत् परिपालयितुमलम्। अव्ययम् अव्ययफलत्वात्। न ह्यस्य योगस्य सम्यग्दर्शननिष्ठालक्षणस्य मोक्षाख्यं फलं व्येति। स च विवस्वान् मनवे प्राह। मनुः इक्ष्वाकवे स्वपुत्राय आदिराजाय अब्रवीत्।।

At the beginning of creation (सर्गादौ), I taught (प्रोक्तवान् अहं) this yoga (इमम् योगं), spoken by two chapters (अध्यायद्वयेनोक्तं) to Vivasvan, the solar deity (विवस्वते आदित्याय) for the granting strength (बलाधानाय) to rulership of the world of the kshatriyas (जगत्परिपालयितृणां क्षत्रियाणां). Endowed with that strength of yoga (तेन योगबलेन युक्ताः), they become capable (समर्थाः भवन्ति) for protection of the Brahmanas (ब्रह्म परिरक्षितुम्). When the Kshatriyas and Brahmanas are protected (ब्रह्मक्षत्रे परिपालिते), it is enough to protect the world (जगत् परिपालयितुमलम्). This yoga is imperishable (अव्ययम्), due to the imperishable nature of its fruit (अव्ययफलत्वात्) because, the result of this yoga, which is characterized by abidance in right understanding (ह्यस्य योगस्य सम्यग्दर्शननिष्ठालक्षणस्य फलं), called moksha (मोक्षाख्यं), does not perish (न व्येति). And that Vivasvan (स च विवस्वान्) taught (that yoga) to Manu (मनवे प्राह), and Manu taught it to his own son, the first king, Ikshvaku (मनुः इक्ष्वाकवे स्वपुत्राय आदिराजाय अब्रवीत्).

Notes: Description of lineage of teaching of yoga (karma and jnana) to establish legitimacy of the teaching of Gita and also Sri Krishna as the teacher

Summary

• Śrī Kṛṣṇa reveals that the yoga taught to Arjuna is the same ancient teaching first imparted at the beginning of the present वैवस्वत मन्वन्तर.

• This योग includes both कर्मयोग (the means) and ज्ञाननिष्ठा (the goal), together leading to mokṣa.

• The yoga is called अव्ययम् because it bestows the imperishable result of mokṣa.

• Bhagavān establishes the गुरु-शिष्य-परम्परा to demonstrate the authenticity, effectiveness, and continuity of the teaching.

• The lineage is: Bhagavān → विवस्वान् → वैवस्वत मनुः → इक्ष्वाकुः → राजर्षयः.

• The teaching was first imparted to kṣatriyas so that righteous rulers could preserve dharma, inspire society, and protect the custodians of Vedic knowledge.

• According to Śaṅkarācārya, when both ब्राह्मण and क्षत्रिय faithfully perform their respective roles, the entire world remains protected.

• Over time, the living tradition declines when it reaches unqualified practitioners, though the teaching itself remains eternal.

• Śrī Kṛṣṇa teaches Arjuna this same ancient wisdom because he is both His भक्तः and सखा.

• This teaching is the उत्तमं रहस्यम्, the very essence of the scriptures and the highest means to liberation.

Detailed Notes

The Ancient Origin of This Yoga

Having taught कर्मयोग in the third chapter and ज्ञाननिष्ठा in the second, Śrī Kṛṣṇa now reveals that this teaching is neither new nor confined to the present dialogue with Arjuna. Earlier, while describing the twofold commitment (द्विविधा निष्ठा), He had simply said that it was taught पुरा, long ago. The word पुरा generally denotes a remote antiquity rather than merely a previous lifetime, subtly indicating Bhagavān's timeless role as the teacher of this yoga. In this verse He removes all ambiguity by specifying when the teaching was first imparted and by tracing the lineage through which it has descended to the present day.

The verse therefore establishes that Arjuna is not receiving a new philosophy devised for the battlefield of Kurukṣetra. Rather, Bhagavān is imparting the very same timeless wisdom that has guided seekers from the beginning of the present मन्वन्तर. This continuity establishes both the authority of the teaching and its universal applicability.

The Meaning of योग

In the verse, इमं विवस्वते योगं प्रोक्तवानहमव्ययम्, the word योग is used in a comprehensive sense. It does not refer exclusively to कर्मयोग or ज्ञानयोग, but collectively includes both the means and the goal of spiritual life. In Vedāntic terminology, it encompasses both उपाय (the means) and उपेय (the goal). कर्मयोग is the उपाय, preparing the mind through purification, while तत्त्वज्ञाननिष्ठा or ज्ञाननिष्ठा is the उपेय, the final establishment in Self-knowledge culminating in mokṣa.

Śaṅkarācārya introduces the verse by describing this as: अध्यायद्वयेन उक्तं योगम्. That is, the yoga taught in the preceding two chapters. Chapter 2 expounds साङ्ख्यबुद्धिः, the vision of the Self and steadfast abidance in that knowledge, while Chapter 3 teaches योगबुद्धिः, namely कर्मयोग, which prepares the seeker for that realization. Thus, the word योग here embraces the complete spiritual discipline revealed across both chapters.

The teaching imparted by Bhagavān unfolds through four progressive stages:

• कर्म – performance of Vedic duties for the preservation of dharma and attainment of अभ्युदय (worldly welfare and order).

• कर्मयोग – performance of the same duties with renunciation of the fruits, leading to चित्तशुद्धि and qualification for Self-knowledge.

• ज्ञान – the knowledge of Brahman and the true nature of the Self revealed by the Upaniṣads.

• ज्ञाननिष्ठा (or ज्ञानयोग) – firm abidance in that knowledge, culminating in निःश्रेयस, absolute freedom and mokṣa.

Thus, Bhagavān did not merely teach action nor merely knowledge. He taught the entire spiritual journey—from living a life of dharma to attaining liberation through Self-knowledge. The same complete teaching is now imparted to Arjuna so that the obstacles of शोक and मोह, which have made him unwilling to perform his duty, may be removed.

Why This Yoga is Called अव्ययम्

Śrī Kṛṣṇa describes this teaching as अव्ययम्, the imperishable yoga. The word carries profound significance. The yoga originates from the eternal Veda, culminates in the imperishable state of mokṣa, and continues to reach deserving seekers through an authentic teaching tradition. Although its visibility in society may fluctuate over time, the wisdom itself never ceases to exist.

Śaṅkarācārya provides a more precise explanation. Since the next verse states that this yoga became lost over the course of time, अव्ययम् cannot mean that the teaching itself never undergoes decline in its transmission. Instead, he explains: अव्ययफलत्वात्. It is called अव्ययम् because its fruit is imperishable. 

Elaborating further, he writes: न ह्यस्य योगस्य सम्यग्दर्शननिष्ठालक्षणस्य मोक्षाख्यं फलं व्येति. The result of this yoga, characterized by firm abidance in right knowledge (सम्यग्दर्शननिष्ठा), namely mokṣa, never perishes. Thus, the imperishability belongs to the fruit of the teaching rather than to its historical transmission. The expression सम्यग्दर्शन is frequently employed by Śaṅkarācārya to denote the right vision of the non-dual Self. It is synonymous with ज्ञान, ब्रह्मानुभूति, or साक्षात्कार. Since liberation born of this knowledge is eternal, the yoga leading to it is rightly called अव्ययम्.

Why Bhagavān Establishes the Lineage

Before identifying the recipients of this yoga, Bhagavān establishes the ancient गुरु-शिष्य-परम्परा through which it has descended. This serves several important purposes.

• Efficacy of Knowledge: The yoga beginning with कर्मयोग and culminating in ज्ञाननिष्ठा has already guided countless seekers to mokṣa. It is therefore not a speculative philosophy but a proven means of liberation.

• Authority of the teacher: Although Bhagavān Himself is the Supreme Lord and needs no external validation, He nevertheless points out that He is repeating the very same teaching that He originally imparted long ago. Later, in verse 4.3, He says: स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः. That very ancient yoga has today been taught by Me to you.

The expression स एव अयम् is traditionally illustrated by the expression सोऽयं देवदत्तः—"This is that very Devadatta." It indicates complete identity, not similarity. The yoga taught to Arjuna is not a modified version but the very same ancient teaching first revealed by Bhagavān.

• Pertinent Role models for Arjuna and sadhakas: The recipients mentioned are all householders and rulers, forming a गृहस्थ-परम्परा rather than a lineage of renunciates. This directly refutes the notion that mokṣa is attainable only through external renunciation. Kings such as इक्ष्वाकुः and the later राजर्षिs demonstrate that one can attain the highest goal while living a life of responsibility, provided one's actions are performed in the spirit of कर्मयोग and culminate in Self-knowledge.

The Guru-Śiṣya Lineage

Śrī Kṛṣṇa traces the transmission of this yoga through an ancient and unbroken lineage: भगवान् → विवस्वान् → वैवस्वत मनुः → इक्ष्वाकुः → राजर्षयः. From Ikṣvāku, this teaching continued through successive राजर्षिs, as described in the following verse.

This establishes that spiritual knowledge is not a human invention but a divine revelation. Bhagavān Himself is the original teacher, from whom the knowledge descended first to the divine realm, then to exalted beings, and finally to humanity through an authentic गुरु-शिष्य-सम्प्रदाय.

The verse begins with अहम् प्रोक्तवान्—"I taught." The emphasis on अहम् signifies that the very Bhagavān standing before Arjuna is the original teacher of this yoga. The teaching has remained unchanged through the ages, and Arjuna is now receiving that same timeless wisdom.

Bhagavān, Vivasvān, Manu and Ikṣvāku

The first recipient of this teaching is विवस्वान्, the solar deity. The word विवस्वते is the fourth-case (dative) form of विवस्वान्, meaning "unto Vivasvān." Śaṅkarācārya glosses it simply as: विवस्वते आदित्याय.

Thus, the recipient is not merely the physical sun but the conscious deity presiding over it. He is also described as: सर्वक्षत्रियवंशबीजः, the progenitor of the entire Solar Dynasty (सूर्यवंश), from which later emerged Ikṣvāku and, ultimately, Bhagavān Śrī Rāma. The Vedic tradition also reveres सूर्यभगवान् as a great teacher of spiritual knowledge. He is associated with the transmission of the शुक्ल यजुर्वेद to याज्ञवल्क्य, showing that he is not merely the giver of physical light but also of spiritual illumination.

Vivasvān taught this yoga to his son: विवस्वान्मनवे प्राह. Here मनवे refers specifically to वैवस्वत मनुः, the seventh Manu, and not स्वायम्भुव मनुः, the first Manu and the traditional author of the मनुस्मृति.

Śaṅkarācārya states that Bhagavān taught this yoga सर्गादौ, "at the beginning of creation." However, the context makes it clear that सर्गादौ here refers to the beginning of the present वैवस्वत मन्वन्तर, not the beginning of the entire कल्प. Bhagavān is deliberately tracing the lineage relevant to the present cosmic age in which Arjuna lives. Although the revelation of this knowledge ultimately goes back to the very beginning of creation—as remembered in the Bhāgavata: तेने ब्रह्म हृदा या आदिकवये मुह्यन्ति यत्सूरयः He who imparted the Vedic knowledge directly into the heart of the first-born Brahmā, concerning whom even the great sages are bewildered—the Gītā confines the discussion to the present मन्वन्तर.

One कल्प consists of fourteen मन्वन्तरs, each presided over by a different Manu. The fourteen Manus are:

1. स्वायम्भुवः

2. स्वारोचिषः

3. उत्तमः

4. तामसः

5. रैवतः

6. चाक्षुषः

7. वैवस्वतः (the present Manu)

8. सावर्णिः

9. दक्षसावर्णिः

10. ब्रह्मसावर्णिः

11. धर्मसावर्णिः

12. रुद्रसावर्णिः

13. देवसावर्णिः

14. इन्द्रसावर्णिः

Manu then imparted the teaching to his son:  मनुरिक्ष्वाकवेऽब्रवीत्. Śaṅkarācārya explains: स्वपुत्राय आदिराजाय अब्रवीत्. Ikṣvāku was Manu's son and the first king (आदिराज) of the Solar Dynasty. From him the teaching entered the human realm and continued through generations of righteous kings.

The progression itself is significant. The knowledge descends from Bhagavān, to a देवता, then to मनुः, an exalted cosmic being, and finally to the first human king. Thus, Bhagavān blessed not merely humanity but the entire cosmos with this wisdom.

Why Were Kṣatriyas Taught First?

A striking feature of this lineage is that the first human recipients are rulers rather than ascetics. This was deliberate. Bhagavān entrusted this knowledge to the kṣatriyas because they were responsible for preserving dharma and protecting society.

Śaṅkarācārya explains: जगत्परिपालयितॄणां क्षत्रियाणां बलाधानाय "I taught this yoga for bestowing strength upon the kṣatriyas who protect the world." The बल referred to here is not merely physical or military power but the strength born of spiritual wisdom. A ruler established in कर्मयोग and Self-knowledge governs without selfishness, attachment, or fear, becoming an ideal for the entire society.

This connects naturally with Bhagavān's earlier teaching in Chapter 3 regarding the conduct of the श्रेष्ठ पुरुष. When rulers live according to dharma, society naturally follows them. They also possess the authority to restrain those who violate dharma. Hence, no other varṇa can influence society on such a large scale through both inspiration and enforcement.

This is reflected in the traditional saying: यथा राजा तथा प्रजा। In a monarchy, the ruler largely shapes the character of the people. In a democracy, the opposite is often true—यथा प्रजा तथा राजा—the quality of leadership reflects the values of the people themselves.

Bhagavān therefore empowered kṣatriyas not merely with political authority but with the knowledge of dharma and mokṣa so that they could govern society in accordance with righteousness. Without such knowledge, power easily becomes oppressive and society gradually descends into adharma.

The Mutual Role of Kṣatriyas and Brāhmaṇas

Śaṅkarācārya further explains the purpose of this empowerment: तेन योगबलेन युक्ताः समर्था भवन्ति ब्रह्म परिरक्षितुम्. Endowed with the strength of this yoga, the kṣatriyas become capable of protecting ब्रह्म. Here ब्रह्म refers not to Brahman but to the ब्राह्मणs, the custodians of Vedic knowledge who preserve it through अध्ययन, अध्यापन, and अनुष्ठान.

The kṣatriya can inspire people through righteous conduct and enforce dharma through just governance, but the systematic preservation and teaching of the scriptures belong to the brāhmaṇa. Therefore, righteous rulers protected the brāhmaṇas and ensured their livelihood so that they could devote themselves fully to the study, preservation, and dissemination of the Vedas and the paths of dharma and mokṣa.

Śaṅkarācārya summarizes this relationship beautifully: ब्रह्मक्षत्रे परिपालिते जगत् परिपालयितुमलम्. When both the ब्राह्मण and the क्षत्रिय are established in their respective duties, the protection of the entire world is assured. The brāhmaṇa preserves knowledge, while the kṣatriya protects both the teachers and the social order. Together they become the twin pillars of a dhārmic civilization.

Dharma as the Protector of Creation

Bhagavān's purpose in imparting this yoga was ultimately the preservation of dharma. Dharma is the natural order that sustains the universe. Unlike other living beings, who generally function according to instinct, human beings possess intellect and free will and are therefore capable of violating dharma. For this reason, scriptural guidance and righteous governance are indispensable.

By empowering kṣatriyas with the knowledge of both धर्म and मोक्ष, Bhagavān ensured that political authority would remain guided by spiritual wisdom. Such rulers protect society from adharma, create conditions conducive to righteous living, and enable individuals to pursue both अभ्युदय (worldly welfare) and निःश्रेयस (liberation).

Thus, Bhagavān entrusted the wisdom of yoga to the kṣatriyas, who in turn protected the brāhmaṇas, while the brāhmaṇas preserved and taught that very wisdom. Through the harmonious functioning of these two, the entire creation remained protected and aligned with dharma. This is the deeper significance of the lineage presented in the very first verse of the chapter.

A side note:

Life of Brahma = 100 Brahma years

1 Brahma year = 360 Brahma days and nights

1 Brahma day and night = 24 Brahma hours = 2 kalpa

1 kalpa = 12 Brahma hours = 1 Brahma day = 1 Brahma night

1 kalpa = 1000 mahayugas (caturyugas) = 14 Manvantaras + 15 Sandhyas (intermediate periods of dawn/dusk)

1 Sandhya = 1 Satya Yuga duration

Yugas timespan ration, Satya : Treta : Dvapara : Kali = 4 : 3 : 2 : 1 

1 Caturyuga = 10 kali yugas

1 Yuga = Main-phase + 1 Sandhya (dawn) + 1 Sandhyamsa (dusk)

1 Sandhya of yuga = 1 Sandhyamsa of yuga  = 10% of the main-phase of that Yuga

You have to now fit in human years somewhere. Two sources from scriptures:

1. 1 kalpa = 4.32 billion human years

2. 1 caturyuga = 4.32 million human years

Now, you can calculate all cosmological units of time in human years. Use any one of the above, the other one follows.

Time Unit

Definition / Calculation

Duration (Human Years)

Kali Yuga

Given directly

432,000

Dvapara Yuga

2 × Kali Yuga

864,000

Treta Yuga

3 × Kali Yuga

1,296,000

Satya Yuga

4 × Kali Yuga

1,728,000

Mahāyuga/Caturyuga

4 Yugas combined

4,320,000

Manvantara

71 Mahayugas

306,720,000

Manvantara Sandhyā

Interval = 1 Satya Yuga

1,728,000

Full Manvantara

Manvantara + Sandhyā

308,448,000

14 Manvantaras

14 × 71 Mahayugas

4,294,080,000

15 Sandhyās

15 × 1,728,000

25,920,000

Kalpa (Brahma Day)

1000 Mahayugas OR

14 Manvantaras + 15 Sandhyas

4,320,000,000

Brahma Night

Equal to 1 Kalpa

4,320,000,000

Brahma Day + Night

1 Kalpa + 1 Night

8,640,000,000

1 Brahma Year

360 Day-Night cycles

3,110,400,000,000

Life of Brahma

100 Brahma years

311,040,000,000,000

Current time:

Puja sankalpa says - "ब्रह्मणः द्वितीयपरार्धे श्वेतवराहकल्पे वैवस्वत-मन्वन्तरे अष्टाविंशतितमे कलियुगे प्रथमे पादे"

Brahma’s second half of 100 year life - more specifically it is the first day of 51st Brahma year.

This Brahma day or kalpa is called श्वेतवराह. 

The Manvantara name is वैवस्वत - which is 7th among the 14 Manvantaras.

In that Manvantara, we are in Kali Yuga of 28th caturyuga. 3102 BC is the starting of Kali Yuga.

Each Yuga has 4 quarters, we are in the first quarter of Kali Yuga.

At the end of a kalpa, bhu, bhuvah and suvah along with 7 lower loka are all destroyed. With each Manvantara, there is a change in positions of Manu, deities, sapta-rsihis, etc. So Vivasvan as Surya and Vaivasvata as Manu are only for this current Manvantara.

एवं परम्पराप्राप्तमिमं राजर्षयो विदुः।

स कालेनेह महता योगो नष्टः परन्तप।।4.2।।

एवम् राजर्षयः परम्पराप्राप्तम् इमम् (योगम्) विदुः। परन्तप सः योगः इह महता कालेन नष्टः।  

एवम् = in this manner, परम्पराप्राप्तम् = received by tradition, इमम् = this, राजर्षयः = king-sages, विदुः = know, सः = that, महता कालेन = with great lapse of time, इह = here, योगः = Yoga, नष्टः = was lost,  परन्तप = O scorcher of foes!

In this manner, the royal sages know this Yoga received by tradition. O scorcher of foes! That Yoga was lost here with the great lapse of time.

एवम् - अव्ययम्

परम्पराप्राप्तम् - परम्पराप्राप्त, पुं, द्वि, एक

इमम् - इदम्, पुं, द्वि, एक

राजर्षयः - राजर्षि, पुं, प्र, बहु

विदुः - विद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - विदँ ज्ञाने - अदादिः, प्र-पु, बहु

सः - तद्, पुं, प्र, एक

कालेन - काल, पुं, तृ, एक

इह - अव्ययम्

महता - महत्, पुं, तृ, एक

योगः - योग, पुं, प्र, एक

नष्टः - नष्ट, पुं, प्र, एक, कृदन्तरूपाणि - नश् + क्त - णशँ अदर्शने - दिवादिः - वेट्

परन्तप - परन्तप, पुं, सं, एक

एवं क्षत्रियपरम्पराप्राप्तम् इमं राजर्षयः राजानश्च ते ऋषयश्च राजर्षयः विदुः इमं योगम्। स योगः कालेन इह महता दीर्घेण नष्टः विच्छिन्नसंप्रदायः संवृत्तः। हे परंतप आत्मनः विपक्षभूताः परा इति उच्यन्ते तान् शौर्यतेजोगभस्तिभिः भानुरिव तापयतीति परंतपः शत्रुतापन इत्यर्थः।।दुर्बलानजितेन्द्रियान् प्राप्य नष्टं योगमिममुपलभ्य लोकं च अपुरुषार्थसंबन्धिनम्

In this manner (एवम्), the rajarishis—those who are kings as well as sages (राजर्षयः, राजानश्च ते ऋषयश्च राजर्षयः)—knew (विदुः) this yoga (इमं योगम्) obtained through the lineage of kings (क्षत्रियपरम्पराप्राप्तम्). That yoga (स योगः), with (the passage of) long time (कालेन महता दीर्घेण), became of broken lineage (विच्छिन्नसंप्रदायः संवृत्तः) (and) lost (नष्टः) here (इह). O scorcher of foes (हे परंतप)! परा are those who are said to be one's enemies (आत्मनः विपक्षभूताः परा इति उच्यन्ते) and परंतपः (परंतपः) scorches (तापयतीति) them (तान्) with strength, valour, and brilliance (शौर्यतेजोगभस्तिभिः) like the sun (भानुरिव), the scorching of enemies (शत्रुतापनः)—this is the meaning (इत्यर्थः).

Having found this yoga destroyed (नष्टं योगमिममुपलभ्य), having seen the weak-minded (दुर्बलान्), the ones who are not controlling the organs (अजितेन्द्रियान्), and the world not associated with puruṣārtha (लोकं च अपुरुषार्थसंबन्धिनम्)...

Notes: Weakening of yoga with the passage of time

Summary

• The yoga taught by Bhagavān was transmitted through an unbroken गुरु-शिष्य-परम्परा beginning with विवस्वान्, मनुः, and इक्ष्वाकुः, and was understood by the राजर्षिs.

• एवम् refers to this succession of transmission through the kṣatriya lineage.

• The राजर्षिs were both rulers and knowers of Brahman, combining political authority with Self-realisation.

• Bhagavān again mentions the kṣatriya-paramparā to inspire Arjuna that liberation is possible while remaining a righteous householder and ruler.

• इह refers to the human realm (मनुष्यलोक), the plane where dharma, karma, and mokṣa are meaningful.

• With the passage of a long time (कालेन महता), this yoga became weakened because the authentic सम्प्रदाय declined.

• Śaṅkarācārya explains नष्टः as विच्छिन्नसम्प्रदायः संवृत्तः—the teaching tradition became broken, not that the yoga itself ceased to exist.

• The decline occurred because people became overpowered by desire, greed and sense indulgence, causing dharma and mokṣa to lose prominence.

• The real message of योगो नष्टः is not merely social decline but a call for every seeker to revive the teaching within oneself.

• Addressing Arjuna as परन्तप reminds him of his duty as a destroyer of adharma and prepares for Bhagavān's declaration that He revives yoga whenever it declines.

The Rājarṣi Tradition

The word एवम् ("in this manner") refers to the lineage described in the previous verse. The yoga was transmitted from भगवान् to विवस्वान्, from विवस्वान् to वैवस्वत मनुः, from Manu to इक्ष्वाकुः, and thereafter through successive generations of enlightened kings. Thus the knowledge did not spread casually or independently but through an authentic गुरु-शिष्य-परम्परा, preserving both the teaching and its method of transmission.

Śaṅkarācārya therefore explains: एवं क्षत्रियपरम्पराप्राप्तम् इमं योगं राजर्षयः विदुः. The emphasis is on a क्षत्रिय-परम्परा because that is the context of Arjuna. Bhagavān deliberately refers to a lineage of kings rather than a lineage of renunciates. The message is subtle yet significant: Arjuna need not abandon his responsibilities in order to attain liberation. Just as Janaka and many other enlightened rulers attained Self-knowledge while performing their royal duties, Arjuna too can become a राजर्षि through कर्मयोग followed by ज्ञाननिष्ठा. This directly removes the misconception that mokṣa is reserved only for sannyāsins.

Who are the Rājarṣis?

Śaṅkarācārya explains: राजानश्च ते ऋषयश्च राजर्षयः.  They were both kings (राजानः) and sages (ऋषयः). Here the word ऋषि does not merely denote a Vedic seer (मन्त्रद्रष्टा) but one established in the highest wisdom. The word is derived from the verbal root ऋष्, "to go." Since roots expressing movement are also used in the sense of knowledge, the word ऋषि came to denote one who has reached or realised the highest truth. Thus kings such as Janaka are called राजर्षिs because they united political authority with Self-realisation.

This again reinforces Bhagavān's purpose in addressing Arjuna. He is expected not merely to become a victorious king but an enlightened king, governing society while remaining established in Self-knowledge.

Meaning of इह

Bhagavān says: स कालेनेह महता योगो नष्टः. The word इह literally means "here." Śaṅkarācārya interprets it as referring to the human world (मनुष्यलोक or भूलोक). The qualification is important because the pursuit of dharma and mokṣa belongs uniquely to the human plane.

Other realms, whether heavenly or lower worlds, are primarily fields for experiencing the results of previously accumulated पुण्य and पाप. They are not places where fresh spiritual effort, purification of mind, or liberation is ordinarily pursued. Human birth alone provides the unique combination of free will, scriptural guidance, discrimination, and opportunity necessary for spiritual growth.

For this reason, the preservation of yoga in the human realm is of supreme importance. If this knowledge weakens among human beings, the very possibility of progressing towards mokṣa becomes obscured.

What Does 'Yoga Became Lost' Mean?

Bhagavān says: योगो नष्टः. At first glance this appears contradictory, because the previous verse described the yoga as अव्ययम्. If it is imperishable, how can it now be said to be lost?

The two statements refer to different aspects. In the previous verse, अव्ययम् referred to the imperishable fruit of the yoga—mokṣa—which never decays. Here, योगः refers to the living teaching tradition. That tradition became weakened with the passage of time.

Śaṅkarācārya therefore explains: नष्टः — विच्छिन्नसम्प्रदायः संवृत्तः. The yoga was not destroyed in the absolute sense. Rather, the authentic सम्प्रदाय, the uninterrupted lineage of competent teachers and qualified disciples, became broken. The knowledge itself remains eternal as सनातन धर्म, but its transmission becomes obscured when the proper tradition declines.

The word महता qualifies कालेन and means "after a very long period of time" (दीर्घेण), not merely a large quantity of time but a prolonged historical process spanning generations.

Today also this observation remains true. The knowledge has never completely disappeared, but it is no longer the natural way of life for society. Among countless people, only a few seek mokṣa, and among them only a small number sincerely pursue an authentic teacher and disciplined practice. Thus what was once widely lived has become a rare choice. This gradual weakening of the living tradition is what Bhagavān describes figuratively as योगो नष्टः.

Why Did the Yoga Decline?

The decline of yoga was not caused by any defect in the teaching itself but by the gradual decline of its practitioners. As attachment to sense pleasures and worldly enjoyments increased, people became more interested in अर्थ and काम than in धर्म and मोक्ष. Selfishness, greed and desire gradually overshadowed discrimination (विवेक) and the understanding born of Vedānta. When काम and क्रोध dominate the mind, one's commitment to dharma weakens, and the pursuit of liberation naturally disappears.

The introduction to Śaṅkarācārya's Gītā Bhāṣya similarly points out that the teaching became obscured because it reached those who were मन्दमतयः, dull in understanding, अजितेन्द्रियाः, unable to control their senses, and therefore incapable of preserving the purity of the teaching. Overpowered by काम, क्रोध, and other inner enemies, the living tradition gradually deteriorated.

Thus the decline of yoga does not mean that the scriptures vanished or that mokṣa ceased to exist. Rather, fewer people sincerely lived according to the teaching, fewer qualified teachers remained, and fewer qualified disciples sought the highest goal. As the authentic सम्प्रदाय weakened, the teaching became less visible in society.

The Decline of Dharma in Society

The weakening of yoga is not limited to the pursuit of mokṣa alone. Even dharma, which is meant to guide the pursuit of अर्थ and काम, gradually becomes neglected. Wealth and pleasure increasingly become ends in themselves rather than being governed by righteousness. Greed replaces duty, competition replaces compassion, and personal gain becomes more important than the welfare of society.

When dharma no longer regulates human conduct, disorder inevitably follows. Material prosperity alone cannot create peace or security if society is rooted in adharma. A community may possess abundant wealth and technological advancement, yet remain restless and fearful if selfishness governs its actions.

Animals generally function according to the natural order. They eat according to need, reproduce according to instinct, and live in harmony with nature. Human beings, however, possess intellect and free will. This unique freedom allows them either to live according to dharma or to violate it. The same freedom that enables liberation also makes moral decline possible. Therefore, human society alone requires the guidance of the śāstra to preserve both worldly order and the pursuit of mokṣa.

The Personal Meaning of योगो नष्टः

Although योगो नष्टः may be understood historically as describing the decline of dharma in society, its more important application is personal rather than social.

It is easy to observe the degradation of the world and conclude that society has become adhārmic. Yet every individual is a part of that very society. The verse therefore invites introspection rather than criticism. To lament the decline of dharma while neglecting one's own shortcomings is to miss Bhagavān's intention.

The real question is not merely whether yoga has weakened in society but whether it has weakened within oneself. Have desire, greed, attachment and distraction become stronger than one's commitment to dharma? Is one's life genuinely oriented towards mokṣa, or have अर्थ and काम quietly become the primary goals? Thus the statement योगो नष्टः becomes a call to revive the teaching in one's own heart through sincere study, practice and self-discipline.

Meaning of परन्तप

Bhagavān addresses Arjuna as परन्तप.

Śaṅkarācārya explains: आत्मनः विपक्षभूताः परा इति उच्यन्ते। Those who stand opposed to one's righteous cause are called पराः, enemies.

The word परन्तपः is derived as: परान् तापयति इति परन्तपः। The one who scorches his enemies is called परन्तपः.

He further elaborates: तान् शौर्यतेजोगभस्तिभिः भानुरिव तापयति। Just as the sun scorches through its rays, Arjuna destroys his enemies through the rays of his courage (शौर्य) and brilliance (तेजस्). The expression is figurative. "Scorching" does not merely mean inflicting pain but completely subduing the enemy so that adharma can no longer threaten society.

By using this epithet, Bhagavān reminds Arjuna of his true nature. He is not one who retreats from righteous battle but one whose duty is to overcome the forces opposed to dharma.

Preparing for the Teaching on Avatāra

The statement योगो नष्टः also prepares the way for the teaching that follows in the next verses. Bhagavān subtly hints at the purpose behind His own manifestation in the human realm.

When the authentic tradition weakens because people become मन्दमतयः, अजितेन्द्रियाः, and overpowered by desire and greed, society gradually loses sight of both dharma and mokṣa. It is then that Bhagavān restores the teaching by re-establishing the authentic सम्प्रदाय.

The immediate context of the Gītā itself illustrates this. Arjuna, overwhelmed by शोक and मोह, wishes to abandon his duty under the guise of renunciation. Bhagavān therefore revives the ancient yoga once again by teaching the same wisdom that had descended through the lineage of the राजर्षिs.

The next verse continues this thought when Bhagavān declares that He is once again teaching this पुरातन योग to Arjuna because he is both भक्तः and सखा. A little later, He will reveal the universal principle governing all His incarnations (4.7). Thus, the second verse serves as the bridge between the ancient transmission of yoga and Bhagavān's revelation of why He periodically re-establishes dharma. The decline of yoga is not merely a historical observation but the very reason for the Lord's compassionate intervention to restore both the path of dharma and the pursuit of mokṣa.

स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः।

भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम्॥३॥

सः पुरातनः योगः अयम् एव मया ते अद्य प्रोक्तः । (त्वम्) हि मे भक्तः सखा च असि इति एतद् (योगज्ञानम्) उत्तमम् रहस्यम् (अस्ति)। 

सः = That, एव अयम् = this itself, मया = by Me, ते = to you, अद्य = now (today), योगः = Yoga, प्रोक्तः = was taught, पुरातनः = ancient, भक्तः = devotee, असि = are, मे = my, सखा = friend, च = and, इति रहस्यम् = secret, हि = because, एतत् = this, उत्तमम् = most

That ancient Yoga is this itself that was taught to you by Me now because you are my devotee and friend and this (yoga) is a profound secret.

सः - स, पुं, प्र, एक

एव - अव्ययम्

अयम् - इदम्, पुं, प्र, एक

मया - अस्मद्, तृ, एक

ते - युष्मद्, पुं, च, एक

अद्य - अव्ययम्

योगः - योग, पुं, प्र, एक

प्रोक्तः - प्रोक्त, पुं, प्र, एक, कृदन्तरूपाणि - प्र + वच् + क्त - वचँ परिभाषणे - अदादिः - अनिट्

पुरातनः - पुरातन, पुं, प्र, एक

भक्तः - भक्त, पुं, प्र, एक

असि - अस्, लट्, 2पु, एक

मे - अस्मद्, पुं, च, एक

सखा - सखि, पुं, प्र, एक

च - अव्ययम्

इति - अव्ययम्

रहस्यम् - रहस्य, नपुं, प्र, एक

हि - अव्ययम्

एतत् - इदम्, नपुं, प्र, एक

उत्तमम् - उत्तम, नपुं, प्र, एक

स एव अयं मया ते तुभ्यम् अद्य इदानीं योगः प्रोक्तः पुरातनः भक्तः असि मे सखा च असि इति। रहस्यं हि यस्मात् एतत् उत्तमं योगः ज्ञानम् इत्यर्थः।।भगवता विप्रतिषिद्धमुक्तमिति मा भूत् कस्यचित् बुद्धिः इति परिहारार्थं चोद्यमिव कुर्वन् अर्जुन उवाच 

That ancient yoga (स पुरातनः योगः), is this same (एव अयं) that was taught by me (मया प्रोक्तः) to you (ते तुभ्यम्) now (अद्य इदानीम्) because (हि यस्मात्) you are my devotee and my friend (भक्तः असि मे, सखा च असि), and this knowledge is the most secretive (एतत् उत्तमं योगः ज्ञानम्) — this is the meaning (इत्यर्थः). 

Let there not arise in someone’s mind (मा भूत् कस्यचित् बुद्धिः) that a contradictory statement has been said by the Lord (विप्रतिषिद्धमुक्तमिति भगवता) - for the sake of resolving (परिहारार्थं) (such a doubt), considering it as if it were his own (चोद्यमिव कुर्वन्), Arjuna said (अर्जुन उवाच).

Notes: Establishing the legitimacy of Yoga and the reason for teaching it to Arjuna

Summary

• Bhagavān tells Arjuna that He is teaching the very same ancient yoga taught earlier to विवस्वान् and transmitted through the परम्परा.

• स एव अयम् emphasizes complete identity—the teaching given to Arjuna is exactly the same timeless yoga.

• Arjuna is chosen because he possesses two unique qualifications: he is both भक्तः and सखा.

• Here Kṛṣṇa presents Himself not merely as Arjuna's guru but as Bhagavān, the original teacher of this eternal wisdom.

• A true devotee possesses श्रद्धा and अनसूया, as described in Bhagavad Gītā 3.31.

• Arjuna exemplifies सख्य-भक्ति, seeing Bhagavān as his closest friend.

• The qualities of a true friend are beautifully described by भर्तृहरि in the नीतिशतकम्.

• This knowledge is called उत्तमं रहस्यम् because it leads to mokṣa, is sought by very few, and can be understood only by qualified seekers.

• The decline of yoga occurs not because of defects in the teaching but because unqualified practitioners fail to preserve its glory.

• Bhagavān's principal avatāra-purpose is to revive this knowledge whenever it declines.

• Arjuna's next question removes the apparent contradiction that Kṛṣṇa taught Vivasvān long before His present birth.

Detailed Notes

The Same Ancient Yoga

After explaining that the ancient lineage had declined with the passage of time, Bhagavān now reassures Arjuna that nothing new is being taught on the battlefield of Kurukṣetra. The very same yoga that was first imparted to विवस्वान्, transmitted through मनुः, इक्ष्वाकुः, and the राजर्षि tradition, is now being taught once again.

The expression स एव अयम् is particularly significant. It is the classical expression of complete identity, similar to the well-known example सोऽयं देवदत्तः—"This is that very Devadatta." The teaching given to Arjuna is not a revised doctrine or a new philosophy suited to changing times. It is the identical, timeless yoga that has been tested through generations and has led countless seekers to liberation.

Śaṅkarācārya explains: स पुरातनः योगः एव अयं मया ते तुभ्यमद्य इदानीं प्रोक्तः। That ancient yoga is this very same yoga which I have taught to you today.

The word पुरातनः highlights the great antiquity of the teaching. Since it originated with Bhagavān Himself at the beginning of creation, it is not merely ancient but सनातन—eternally relevant, remaining ever fresh despite the passage of countless ages.

Why Arjuna Was Chosen

Bhagavān next reveals why Arjuna, among all people, has been chosen to receive this teaching: भक्तोऽसि मे सखा चेति।

Two qualifications are mentioned: devotee and friend. In addtion to this Arjuna is arelady a disciple as declread by him: शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्। Kṛṣṇa accepted the role of guru and began the instruction of the Gītā.

• Arjuna is a Devotee

In this verse, Krishna reveals a higher identity of Himself. By calling Arjuna भक्तः, He speaks as Bhagavān Himself, the original source of the eternal yoga introduced in verses 4.1 and 4.2.

The essential qualities of such a devotee were already described earlier:

ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः।
श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः॥ (3.31)

Two qualities stand out.

• श्रद्धा is complete trust in the words of the śāstra and the guru until one gains direct understanding. It is not blind belief but intelligent confidence in a valid means of knowledge.

• अनसूया means freedom from fault-finding. A sincere student does not assume that defects lie in the scripture or the teacher. If an apparent contradiction arises, one first examines one's own understanding with humility rather than hastily concluding that the śāstra is mistaken.

These qualities make Arjuna a worthy recipient of the highest knowledge.

• Arjuna as Friend

The second qualification is even more unique: सखा च असि। Everyone may become Bhagavān's devotee, but very few enjoy the intimacy of being His friend. Arjuna therefore represents the ideal of सख्य-भक्ति, in which the devotee relates to Bhagavān with complete trust, openness and intimacy while never losing reverence.

Bhagavān Himself is also the eternal friend of every jīva. The Muṇḍaka Upaniṣad presents this profound relationship through the famous imagery of the two birds: द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते। The two birds are the individual jīva and Īśvara dwelling upon the same tree of the body. One bird enjoys the fruits of action, while the other merely witnesses. When the individual, overwhelmed by शोक and मोह, turns towards the Lord, the Upaniṣad declares: जुष्टं यदा पश्यत्यन्यमीशम्... वीतशोकः। The sorrow disappears through the vision of Īśvara. This is precisely the transformation that the Bhagavad Gītā seeks to bring about in Arjuna. His grief and delusion become the occasion for receiving the highest knowledge from his divine Friend.

Bhagavān does not merely call Arjuna His devotee but also His friend. A true friend is one who constantly seeks another's welfare, even when that requires correction rather than mere comfort. Bhartṛhari beautifully describes the characteristics of an ideal friend in the Nītiśatakam:

पापान्निवारयति योजयते हिताय
गुह्यं निगूहति गुणान्प्रकटीकरोति।
आपद्गतं च न जहाति ददाति काले
सन्मित्रलक्षणमिदं प्रवदन्ति सन्तः॥

The wise declare that the qualities of a true friend are these: preventing one from wrongdoing, encouraging one towards what is beneficial, protecting confidential matters, making one's virtues known, never abandoning one in adversity, and offering help at the proper time.

Bhagavān embodies every one of these qualities in the Gītā. He prevents Arjuna from committing the error of abandoning his svadharma, directs him towards the highest good of mokṣa, removes his doubts, protects him throughout the Mahābhārata war, and imparts the highest wisdom precisely when Arjuna needs it most. Thus Arjuna becomes the ideal example of सख्य-भक्ति, where Bhagavān is approached not only as Lord but also as one's closest friend.

Why This Knowledge is Called उत्तमं रहस्यम्

Bhagavān describes this teaching as: रहस्यं ह्येतदुत्तमम्।

Śaṅkarācārya explains: एतदुत्तमं योगः ज्ञानम्। Here योगः refers to the highest knowledge leading to liberation. The word रहस्य means "secret," not because someone deliberately hides it, but because it is neither commonly sought nor easily understood. Among the three sections of the Veda, कर्मकाण्ड, उपासनाकाण्ड, and ज्ञानकाण्ड, this knowledge of mokṣa is the highest secret because it reveals the ultimate human goal.

• Disinterest in Yoga (Knowledge): The first reason for its secrecy is that very few people seek it. Most human beings naturally pursue happiness through objects, relationships, achievements, wealth and pleasure. Since these belong to अर्थ and काम, they become the primary focus of life. The knowledge that promises freedom from dependence on all object-based happiness is therefore rarely desired. Because there are few seekers, there are naturally few teachers. The rarity of the teaching reflects the rarity of sincere students.

• Lack of Qualification to Assimilate Yoga (Knowledge): The second reason is that even when the teaching is heard, it cannot be assimilated without adequate preparation. A student lacking साधनचतुष्टयसम्पत्ति may intellectually understand the words but will not undergo the intended transformation. The false identification with the body-mind complex remains unchanged. Thus the knowledge appears to remain hidden even though it has been taught.

In this sense, the highest secret is hidden not by the teacher but by the student's lack of preparedness. Therefore Bhagavān's statement also acknowledges Arjuna's maturity and fitness to receive this wisdom.

The Real Cause Behind the Decline of Yoga

The previous verse stated that the yoga became नष्टः after a long passage of time. This was not because the teaching itself lost its power but because qualified practitioners became increasingly rare.

When the teaching reaches those who are दुर्बलाः - weak in willing (mind), मन्दबुद्धयः - dull intellect, and अजितेन्द्रियाः - uncntrolled senses, its brilliance appears to fade. The knowledge itself remains pure, but it no longer shines through the lives of its followers. Society judges a teaching largely by the character of those who live it.

A श्रेष्ठपुरुष who genuinely embodies Vedānta naturally inspires others without any publicity. His very life becomes the teaching. On the other hand, if those claiming to possess this knowledge lack character, discipline and self-control, the teaching itself appears ineffective in the eyes of society.

One therefore inspires others not through promotion but through transformation. Real influence comes from living the teaching. As was often expressed:

"World perfection through individual perfection."

The desire to help society is noble, but lasting benefit comes only when one's own life becomes an authentic expression of dharma and wisdom. The most effective propagation of Vedānta is the quiet radiance of a transformed personality.

Bhagavān's Primary Avatāra Purpose

Seeing that this yoga had become weakened and that people were no longer connected to the highest पुरुषार्थ, Bhagavān chose to restore the teaching.

The destruction of wicked people is only an external aspect of an avatāra. The deeper purpose is the restoration of the knowledge that leads to liberation. Bhagavān did not descend merely to destroy the Kauravas. His principal mission was to re-establish the timeless teaching of dharma and mokṣa.

The very fact that the Bhagavad Gītā continues to be studied after thousands of years demonstrates the success of this divine mission. Kingdoms have disappeared, dynasties have vanished, but the teaching remains alive because Bhagavān restored the authentic सम्प्रदाय through this dialogue with Arjuna.

The same Bhagavān who first imparted this wisdom to the cosmic beings at the beginning of creation now teaches it once again in the context of the present वैवस्वतमन्वन्तर. This continual restoration of knowledge is the true अवतारकार्य.

Transition to Arjuna's Question

Bhagavān has now declared that He taught this yoga to विवस्वान् at the beginning of the Manvantara and that He is teaching the very same ancient knowledge to Arjuna.

Naturally, this gives rise to an apparent contradiction. Arjuna knows Kṛṣṇa as his contemporary, born in the Yādava dynasty. How then could He have instructed विवस्वान्, who lived countless ages earlier?

Śaṅkarācārya notes that this doubt may arise in the minds of listeners: विप्रतिषिद्धमुक्तमिति भगवता मा भूत्कस्यचित् बुद्धिः।

"Let no one think that Bhagavān has spoken something contradictory."

Therefore, for the removal of this apparent inconsistency, परिहारार्थं चोद्यमिव कुर्वन् अर्जुन उवाच।

Arjuna raises the question as though it were his own, not because he doubts Bhagavān, but for the benefit of all future students. His question becomes the occasion for Bhagavān to reveal one of the profoundest teachings of the Gītā—the distinction between the birth of an ordinary jīva and the divine manifestation of Īśvara, which begins with the next verse.

अर्जुन उवाच

अपरं भवतो जन्म परं जन्म विवस्वतः।

कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति॥४॥

भवतः जन्म अपरम् (अस्ति)। विवस्वतः जन्म परम् (अस्ति)। (अहम्) त्वम् एतत् (ज्ञानम्) आदौ प्रोक्तवान् इति कथम् विजानीयाम्। 

अपरम् = later, भवतः = your, जन्म = birth, परम् = earlier, जन्म = birth, विवस्वतः = of Vivasvan, कथम् = how, एतत् = this, विजानीयाम् = (I) should understand, त्वम् = you, आदौ = at the beginning, प्रोक्तवान् = taught (said), इति = thus

Your birth is later and the birth of Vivasvan is earlier. How should I understand that you taught this (knowledge) at the beginning?

अर्जुनः - अर्जुन, पुं, प्र, एक
उवाच - वच् धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मैपदम् - वचँ परिभाषणे - अदादिः, प्र-पु, एक
अपरम् - अपर, नपुं, प्र, एक
भवतः - भवत्, पुं, ष, एक
जन्म - जन्मन्, नपुं, प्र, एक
परम् - पर, नपुं, प्र, एक
जन्म - जन्मन्, नपुं, प्र, एक
विवस्वतः - विवस्वत्, पुं, ष, एक
कथम् - अव्ययम्
एतत् - एतद्, नपुं, प्र, एक
विजानीयाम् - वि + ज्ञा धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मैपदम् - ज्ञा अवबोधने - क्र्यादिः, उ-पु, एक
त्वम् - युष्मद्, प्र, एक
आदौ - आदि, पुं, स, एक
प्रोक्तवान् - प्रोक्तवत्त्, पुं, प्र, एक, कृदन्तरूपाणि - प्र + वच् + क्तवतुँ - वचँ परिभाषणे - अदादिः - अनिट्
इति - अव्ययम्

अपरम् अर्वाक् वसुदेवगृहे भवतो जन्म। परं पूर्वं सर्गादौ जन्म उत्पत्तिः विवस्वतः आदित्यस्य। तत् कथम् एतत् विजानीयाम् अविरुद्धार्थतया यः त्वमेव आदौ प्रोक्तवान् इमं योगं स एव इदानीं मह्यं प्रोक्तवानसि इति।।या वासुदेवे अनीश्वरासर्वज्ञाशङ्का मूर्खाणाम् तां परिहरन् श्रीभगवानुवाच यदर्थो ह्यर्जुनस्य प्रश्नः श्रीभगवानुवाच

Arjuna said (अर्जुन उवाच): Your birth (भवतो जन्म) is later (अपरम् अर्वाक्) in the house of Vasudeva (वसुदेवगृहे), but the birth (जन्म उत्पत्तिः) of the solar deity Vivasvat (विवस्वतः आदित्यस्य) was long before (परं पूर्वं) at the beginning of creation (सर्गादौ). How then should I understand this (तत् कथम् एतत् विजानीयाम्) in a way without contradiction (अविरुद्धार्थतया), that You indeed (त्वमेव) at the beginning (आदौ) taught this Yoga (प्रोक्तवान् इमं योगं), and that very same (स एव) was taught to me now (इदानीं मह्यं प्रोक्तवानसि इति)? Resolving that (तां परिहरन्) doubt of the fools which is “Vasudeva is not God and not all-knowing (या वासुदेवे अनीश्वरासर्वज्ञाशङ्का मूर्खाणाम्)”, Bhagavan said, (श्रीभगवानुवाच) for the sake of (answering) Arjuna’s question (यदर्थो ह्यर्जुनस्य प्रश्नः) …

Notes: Question about how Sri Krishna could be a teacher in the long past

Summary

• Arjuna raises an apparent contradiction in Bhagavān's statement that He taught this yoga to विवस्वान् at the beginning of the Manvantara.

• The contradiction is not merely about Vivasvān's earlier birth, but about Bhagavān teaching the ancient lineage beginning with विवस्वान्, वैवस्वत मनुः, and इक्ष्वाकुः long before His present human birth.

• Arjuna's question is not born of disbelief but is intended to draw out the teaching on अवतार for the benefit of all seekers.

• Whether Bhagavān taught through His present body or a previous embodiment, Arjuna seeks to understand how this is possible.

• Teaching सूर्यभगवान् itself indicates that the teacher cannot be an ordinary human being.

• This verse introduces the important Vedāntic topic of अवतार, which receives its most authoritative scriptural treatment in the Bhagavad Gītā.

• Śaṅkarācārya clarifies that Arjuna asks the question only to remove the apparent contradiction that may arise in the minds of others.

• Arjuna already knows Kṛṣṇa is Bhagavān and does not consider Him to be an ordinary human being.

• Arjuna's humility and freedom from ego are seen in asking a question for the benefit of future generations.

• Bhagavān's reply removes the misconception that Vāsudeva is merely a human and prepares for the teaching on the divine nature of avatāra in the following verses.

• The verse marks the transition from Karma-Yoga to the profound doctrine of the Lord's manifestation in the world.

Detailed Notes

Arjuna's Question

Having heard Bhagavān declare that He first taught this yoga to विवस्वान्, Arjuna raises a question. At first glance, the question appears to concern only the apparent difference between the birth of Kṛṣṇa and that of Vivasvān. However, the purpose of the question is much deeper than merely comparing their birth times.

The real issue is that Bhagavān had already stated that this yoga was taught first to विवस्वान्, who transmitted it to वैवस्वत मनुः, and then to इक्ष्वाकुः, thereby establishing the ancient राजर्षि-परम्परा. Śaṅkarācārya also makes this explicit while commenting on verse 4.1 by introducing the expression पुरा, indicating that Bhagavān is referring to a teaching imparted in ancient times, long before His present human birth. Thus Arjuna seeks to understand how the same Kṛṣṇa standing before him could have been the original teacher of this ancient lineage.

Śaṅkarācārya explains the apparent contradiction as follows: अपरम् अर्वाक् वसुदेवगृहे भवतो जन्म। परं पूर्वं सर्गादौ विवस्वतः आदित्यस्य जन्म। Your present birth in the house of Vasudeva is recent (अपरम्, अर्वाक्), whereas the birth of विवस्वान्, the solar deity, occurred much earlier (परम्, पूर्वम्) at the beginning of the Manvantara.

Therefore Arjuna asks: कथमेतद्विजानीयाम् अविरुद्धार्थतया? How am I to understand this without contradiction?

Meaning of अपरम् and परम्

The words अपरम् and परम् are not used here in the sense of inferior and superior. अपरम् means "later," "more recent," or अर्वाक्, while परम् means "earlier," "ancient," or पूर्वम्. Thus Arjuna is simply pointing out that Kṛṣṇa's present birth as the son of Vasudeva is recent, whereas Vivasvān belongs to the beginning of the present Manvantara. On the surface, the two statements appear difficult to reconcile.

The Hidden Purpose Behind the Question

Although the question is framed in terms of chronology, Arjuna's real intention is to understand the mystery of Bhagavān's manifestations.

The question may be expanded in the following manner. 

• Did Bhagavān teach विवस्वान् through this very body? If so, that seems impossible because this body has only recently been born.

• If, instead, Bhagavān taught through some previous embodiment, another question naturally arises. Ordinary beings do not remember their previous births. How then does Bhagavān remember teaching the same yoga in an earlier manifestation?

• Furthermore, विवस्वान् is not an ordinary being but the solar deity himself. To become the teacher of such an exalted being requires an even higher status. This naturally leads Arjuna to enquire into the true nature of Bhagavān Himself.

Thus, without explicitly asking, "Please explain the doctrine of avatāra," Arjuna frames his question in a way that invites Bhagavān to reveal the mystery of His divine manifestations.

Arjuna Does Not Doubt Bhagavān

It would be incorrect to conclude that Arjuna considers Kṛṣṇa to be merely a human being. Śaṅkarācārya explicitly removes this misunderstanding in his introductory remarks: भगवता विप्रतिषिद्धमुक्तमिति मा भूत्कस्यचित् बुद्धिः। Let no one think that Bhagavān has spoken something contradictory.

He continues: परिहारार्थं चोद्यमिव कुर्वन् अर्जुन उवाच। To remove such a doubt, Arjuna asked this question as though it were his own.

The expression चोद्यमिव ("as though asking a question") is extremely significant. Arjuna is not questioning Bhagavān out of ignorance or disbelief. Rather, he is raising the question for the benefit of all future students who might otherwise think Bhagavān's statement to be contradictory. 

Bhagavān Himself had just declared: भक्तोऽसि मे सखा चेति। Arjuna is already recognised as both Bhagavān's devotee and friend. A student possessing such qualifications cannot simultaneously regard Bhagavān as merely an ordinary human being.

Instead, Arjuna seeks greater clarity regarding अवतार-रहस्य—the mystery of how Īśvara manifests in the world while remaining ever the Supreme Lord. His question therefore becomes the doorway to one of the most profound teachings in the Bhagavad Gītā.

This question brings out these salient points:

• Gitopadesha is not meant for just Arjuna but others also.

• Arjuna knew that he is simply a set-up in the leela of Sri Krishna for spreading the message of Gita to all.

• Arjuna with no egoistic attitude of “I know” selflessly asked a question even though he need not ask about it for himself so that the answer to the question will benefit many.

• This shows Arjuna is a very qualified one to get Gitopaesha, not only because of his sadhana-catushtaya, but also his seeing the big picture of leela of Sri Krishna and being a willing participant in it.

Arjuna considered Sri Krishna to be an avatara, but he may have still lacked clarity about the concept of avatara: how it is taken up and the purpose for it. To clear Arjuna’s question and also, in general, the doubts of fools who consider Sri Krishna to be a regular human being, Bhagavan now talks about Ishvara as avatara - God in human form and also reveals himself as an avatara.

श्रीभगवानुवाच
बहूनि मे व्यतीतानि जन्मानि तव चार्जुन।
तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप॥५॥

श्रीभगवान् उवाच - अर्जुन बहूनि व्यतीतानि जन्मानि मे तव च (सन्ति)। परन्तप अहम् तानि सर्वाणि वेद त्वम् न वेत्थ । 

बहूनि = many, मे = my, व्यतीतानि = have passed by, जन्मानि  = births, तव  = yours, च = and, अर्जुन = O Arjuna, तानि = them, अहम् = I, वेद = know, सर्वाणि = all, न = not, त्वम् = you, वेत्थ = know, परन्तप = O scorcher of foes!

The Lord said: Arjuna! Many of my and your births have passed by. O scorcher of foes! I know them all, and you know not.

श्रीभगवान् – श्रीभगवत्, पुं, प्र, एक
उवाच – वच् धातुरूपाणि - कर्तरि प्रयोगः लिट् लकारः परस्मैपदम् - वचँ परिभाषणे - अदादिः, प्र-पु, एक
बहूनि – बहु, नपुं, प्र, बहु
मे – अस्मद्, पुं, षष्ठी, एक
व्यतीतानि – व्यतीत, नपुं, प्र, बहु, कृदन्तरूपाणि - वि + अति + इ + क्त - इण् गतौ - अदादिः - अनिट्
जन्मानि – जन्मन्, नपुं, प्र, बहु
तव – युषमद्, ष, एक
च – अव्ययम्
अर्जुन – अर्जुन, पुं, सं, एक
तानि – तत्, नपुं, प्र, बहु
अहम् – अस्मद्, प्र, एक
वेद – विद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - विदँ ज्ञाने - अदादिः, उ-पु, एक
सर्वाणि – सर्व, नपुं, प्र, बहु
न – अव्ययम्
त्वम् – युषमद्, प्र, एक
वेत्थ – विद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - विदँ ज्ञाने - अदादिः, म-पु, एक
परन्तप – परन्तप्, पुं, सं, एक

बहूनि मे मम व्यतीतानि अतिक्रान्तानि जन्मानि तव च हे अर्जुन। तानि अहं वेद जाने सर्वाणि न त्वं वेत्थ न जानीषे धर्माधर्मादिप्रतिबद्धज्ञानशक्तित्वात्। अहं पुनः नित्यशुद्धबुद्धमुक्तस्वभावत्वात् अनावरणज्ञानशक्तिरिति वेद अहं हे परंतप।।कथं तर्हि तव नित्येश्वरस्य धर्माधर्माभावेऽपि जन्म इति उच्यते

O Arjuna! (हे अर्जुन) Many births of mine (बहूनि मे मम जन्मानि) and yours also (तव च) have passed by (व्यतीतानि). All those births I know (तानि अहं वेद सर्वाणि), but you do not know them (न त्वं वेत्थ न जानीषे), because your power of knowing is obstructed by merit and demerit, etc. (धर्माधर्मादिप्रतिबद्धज्ञानशक्तित्वात्). Again, due to my nature being ever pure, conscious, and free (अहं पुनः नित्यशुद्धबुद्धमुक्तस्वभावत्वात्), and thus My unobstructed knowledge faculty (अनावरणज्ञानशक्तिरिति), I know, O scorcher of foes! (वेद अहं हे परंतप). Then how Your, the ever-Lord’s (कथं तर्हि तव नित्येश्वरस्य) birth (happens) (जन्म उच्यते), even when there is no dharma and adharma (धर्माधर्माभावे अपि)? (It is) said (उच्यते).

Notes: Appearance of Sri Krishna in various forms as avatara in the past

Summary

1. Bhagavan states that both He and Arjuna have undergone many births, but there is a fundamental difference between the births of Ishvara and the jīva.

2. The avatāras of Bhagavan are countless (अवताराः असङ्ख्येयाः), occurring repeatedly in every cycle of creation.

3. Although both have many births, Bhagavan remembers every one of them, whereas the jīva does not.

4. Bhagavan remembers not only His own manifestations but also the births of all beings because He is Sarvajña (omniscient).

5. Śaṅkarācārya explains that the jīva's knowledge is obstructed by dharma, adharma and other limiting factors (धर्माधर्मादिप्रतिबद्धज्ञानशक्तित्वात्).

6. Ishvara, however, is ever pure, ever conscious and ever free (नित्यशुद्धबुद्धमुक्तस्वभाव), so His knowledge is never veiled.

7. Omniscience is one of the distinguishing characteristics of Bhagavan, as described in the Vishnu Purāṇa.

8. The similarity between Ishvara and the jīva is that both appear in many births; the difference lies in the nature and cause of those births.

9. Bhagavan hints that His birth is unlike that of the jīva, preparing the way for the explanation of avatāra in the next verses.

10. Verses 4.6–4.8 will explain how Ishvara incarnates, why He incarnates, and what He accomplishes through His avatāra.

Detailed Notes

Bhagavan and the jīva have many births

Bhagavan begins by stating: बहूनि मे व्यतीतानि जन्मानि तव चार्जुन।

Both Bhagavan and Arjuna have undergone numerous births. The word व्यतीतानि means "have passed by" or "have elapsed." Bhagavan is not referring merely to the present incarnation of Sri Krishna but to countless avatāras taken across innumerable cycles of creation. The Purāṇas describe these manifestations as: अवताराः असङ्ख्येयाः—"The avatāras are countless." 

Creation itself is cyclic, consisting of endless kalpas, manvantaras and yugas. Accordingly, Bhagavan repeatedly manifests whenever required for the protection of dharma. Likewise, every jīva has also wandered through beginningless saṃsāra assuming innumerable births.

Thus, the similarity between Ishvara and the jīva is that both have many births.

The fundamental difference

Bhagavan immediately points out the crucial distinction: तान्यहं वेद सर्वाणि न त्वं वेत्थ परंतप। I know all of them, whereas you do not.

Here Bhagavan is speaking not merely about Sri Krishna and Arjuna as individuals but about Ishvara and the jīva, respectively.

• Bhagavan's omniscience

In the Muṇḍaka Upaniṣad (1.1.9) Ishvara is stated as:  यः सर्वज्ञः सर्वविद् यस्य ज्ञानमयं तपः । He who is all-knowing and knows everything in detail, whose tapas is nothing but knowledge. 

Bhagavān is सर्वज्ञ because He comprehends the entirety of creation and its governing order. He is सर्वविद् because He knows in complete detail the creation, destruction, karmic course, prosperity, decline, knowledge, and ignorance of every individual being. 

The Upaniṣad quote above is describing Brahman/Īśvara as the intelligent cause of the universe. Creation is not preceded by physical effort or penance on the part of Īśvara. Rather, creation proceeds from His knowledge. 

Bhagavan's omniscience as सर्वविद् is described through the definition of Bhagavān from the Vishnu Purāṇa (6.5.78):

उत्पत्तिं प्रलयं चैव भूतानामागतिं गतिम्।
वेत्ति विद्यामविद्यां च स वाच्यो भगवानिति॥

He who knows the creation and dissolution of all beings, their prosperity and decline according to their karma, and both their worldly and spiritual knowledge as well as their ignorance—he alone is called Bhagavān.

This verse is not merely about remembering previous births but about establishing Ishvara's omniscience as .

Earlier, the Vishnu Purāṇa  (6.5.74) also defines the word भग by listing six complete excellences:

ऐश्वर्यस्य समग्रस्य धर्मस्य यशसः श्रियः।
वैराग्यस्याथ मोक्षस्य षण्णां भग इतीरणा॥

Complete lordship, righteousness, fame, prosperity, knowledge, and dispassion—these six are declared to constitute "Bhaga."   And one who has those bhaga is called Bhagavān.

• Jīva's forgetfulness

Bhagavan simply states that the jīva does not remember previous births. 

Śaṅkarācārya explains why the jīva forgets previous births: धर्माधर्मादिप्रतिबद्धज्ञानशक्तित्वात्। The power of knowledge in the jīva is obstructed by dharma, adharma and other limiting factors. Merit and demerit produce repeated births and simultaneously veil the jīva's knowledge. Consequently, although the same Consciousness illumines every birth, the jīva identifies only with the present body-mind and remains unaware of previous embodiments.

Bhagavan, on the other hand, Śaṅkarācārya says: अहं पुनः नित्यशुद्धबुद्धमुक्तस्वभावत्वात्। His very nature is ever pure (नित्यशुद्ध), ever conscious (नित्यबुद्ध), and ever free (नित्यमुक्त). Since no ignorance or karma veils His knowledge, His omniscience remains unobstructed. Śaṅkarācārya therefore concludes: अनावरणज्ञानशक्तिः Bhagavan's power of knowledge is never covered by ignorance.

Advaita Vedānta explains this through the two powers of Māyā:

• Āvaraṇa-śakti veils one's true nature as Brahman.

• Vikṣepa-śakti projects the world of names and forms together with identification with a particular body and mind.

Consequently, the jīva becomes completely identified with the present embodiment and cannot simultaneously identify with previous ones.

Illustration: Imagine you're a stage actor who has played many roles throughout your career. During a particular performance, while fully immersed in your current role, you don't recall the previous characters you've portrayed—because your entire focus and identity are absorbed in the present role. However, once the show ends and you return to being yourself—not assuming any role—you can now remember all the characters you've played in the past. Why? Because your identity has shifted back to that of the actor, not any specific role. The moment you're no longer identified with a particular character, the memory of all past roles becomes accessible. Only when jiva realises oneself as Brahman, then the jiva remembers the string of all past janmas just as Avatara does - except that avatara knows janmas of all, but a jnani may know of one’s own series.

Difference in the upādhis

In Advaita Vedanta, both jīva and Īśvara are manifestations of the same pure consciousness (caitanya), distinguished only by their respective upādhis (limiting adjuncts). As per the associated upadhi, the knowledge/awareness of oneself differs:

• The jīva, is associated with a malina-sattva upādhi—a sattva that is tainted and dominated by rajas and tamas. This impurity veils knowledge and gives rise to ignorance of oneself as individual and bondage. 

• The Īśvara, by contrast, is endowed with a śuddha-sattva upādhi—a sattva that is pure, luminous, and free from the obscuring influence of rajas and tamas. This purity allows for omniscience, omnipotence, and the unimpeded expression of divine knowledge. 

The jīva is Brahman reflected in an individual mind conditioned by avidyā, karma and impurity. Therefore its knowledge is obstructed.

Ishvara is Brahman associated with Māyā under complete mastery. Since Māyā never veils Ishvara, His knowledge remains unobstructed, making Him omniscient, omnipotent, all-pervading and the inner ruler (सर्वज्ञ, सर्वशक्तिमान्, सर्वव्यापी, सर्वान्तर्यामी).

Thus, although both are in reality the same Consciousness, the difference in their upādhis explains why the jīva forgets while Ishvara remembers just as given in the illustration above where the stage actor due to the upadhi of the role on that stage temporarily forgets what her/his identity is beyond that stage.

Preparation for the next verse

Having established that both Ishvara and the jīva have many births while emphasizing their fundamental difference, Arjuna's original doubt still remains: if Ishvara is eternally free and untouched by karma, how can He be said to be born at all?

Śaṅkarācārya therefore raises the question: कथं तर्हि तव नित्येश्वरस्य धर्माधर्माभावेऽपि जन्म इति उच्यते? How can birth be attributed to You, the eternal Lord, when You are completely free from dharma and adharma?

This becomes the subject of the next three verses:

• Verse 4.6 — How the unborn Ishvara manifests as an avatāra.

• Verse 4.7 — Why Bhagavan incarnates.

• Verse 4.8 — What He accomplishes through His avatāra.

अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन्।

प्रकृतिं स्वामधिष्ठाय संभवाम्यात्ममायया॥६॥

(अहम्) अजः अपि सन् अव्ययात्मा (अपि सन्) भूतानाम् ईश्वरः अपि सन् स्वाम् प्रकृतिम् अधिष्ठाय आत्ममायया संभवामि । 

अजः = unborn, अपि = even though, सन् = being, अव्ययात्मा = undecaying nature, भूतानाम् = of the beings, ईश्वरः = the Lord, अपि = even though, सन् = being, प्रकृतिम् = of Prakriti, स्वाम् = my, अधिष्ठाय = having controlled, सम्भवामि = manifest, आत्ममायया = using (by) my own Maya

Even though being unborn, undecaying nature, being the Lord of all beings, having controlled Prakriti (the material principle), I manifest using my own Maya (material principle).

अजः – अज, पुं, प्र, एक
अपि – अव्ययम्
सन् – सत्, पुं, प्र, एक, कृदन्तरूपाणि - अस् + शतृँ - असँ भुवि - अदादिः - सेट्
अव्ययात्मा – अव्यय + आत्मन्, पुं, प्र, एक
भूतानाम् – भूत, पुं, ष, बहु
ईश्वरः – ईश्वर, पुं, प्र, एक
अपि – अव्ययम्
सन् – सत्, पुं, प्र, एक, कृदन्तरूपाणि - अस् + शतृँ - असँ भुवि - अदादिः - सेट्
प्रकृतिम् – प्रकृति, स्त्री, द्वि, एक
स्वाम् – स्व, स्त्री, द्वि, एक
अधिष्ठाय – अव्ययम्, कृदन्तरूपाणि - अधि + स्था + ल्यप् - ष्ठा गतिनिवृत्तौ - भ्वादिः - अनिट्
संभवामि – सम् + भू धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - भू सत्तायाम् - भ्वादिः, उ-पु, एक
आत्ममायया – आत्ममाया, स्त्री, तृ, एक

अजोऽपि जन्मरहितोऽपि सन् तथा अव्ययात्मा अक्षीणज्ञानशक्तिस्वभावोऽपि सन् तथा भूतानां ब्रह्मादिस्तम्बपर्यन्तानाम् ईश्वरः ईशनशीलोऽपि सन् प्रकृतिं स्वां मम वैष्णवीं मायां त्रिगुणात्मिकाम् यस्या वशे सर्वं जगत् वर्तते यया मोहितं सत् स्वमात्मानं वासुदेवं न जानाति तां प्रकृतिं स्वाम् अधिष्ठाय वशीकृत्य संभवामि देहवानिव भवामि जात इव आत्ममायया आत्मनः मायया न परमार्थतो लोकवत्।।तच्च जन्म कदा किमर्थं च इत्युच्यते

Even though without birth (अजोऽपि जन्मरहितोऽपि), having a nature which has no deterioration of knowledge and power (अव्ययात्मा अक्षीणज्ञानशक्तिस्वभावः), being the Lord of beings (भूतानां ईश्वरः ईशनशीलोऽपि सन्) ranging from Brahmā down to the most insignificant creature  ब्रह्मादिस्तम्बपर्यन्तानाम्), still, having controlled (अधिष्ठाय वशीकृत्य) that my own Prakṛti (ताम् प्रकृतिं स्वाम् मम) — the Vaiṣṇavī Māyā (वैष्णवीम् मायाम्), of the nature of the three guṇas (त्रिगुणात्मिकाम्) under whose spell the entire creation is (यस्याः वशे सर्वम् जगत् वर्तते), deluded by which it does not know its own nature as Vasudeva (यया मोहितम् सत् स्वमात्मानम् वासुदेवम् न जानाति) — I manifest as though embodied (संभवामि देहवानिव भवामि), as though born (जातः इव), through my own Māyā (आत्ममायया) - but not in reality (परमार्थतः) like that of an ordinary person (लोकवत् न). Then, that birth is, when and for what purpose (it happens) (तच्च जन्म कदा किमर्थम्) will be explained.

Summary

• Bhagavān reveals that although He is unborn, changeless, and the Lord of all beings, He nevertheless appears to take birth through His own Māyā without ever losing His divine nature.

• Unlike the jīva, who is born helplessly under the control of karma and Prakṛti, Īśvara manifests by fully mastering His own Māyā.

• The avatāra is only an apparent embodiment and not a real transformation or limitation of Īśvara.

• During the avatāra, Bhagavān retains complete omniscience, omnipotence, lordship and freedom; nothing of His nature is diminished.

• Māyā and Prakṛti are synonymous; as Īśvara's own power they are completely under His control, whereas the jīva is controlled by them.

• Śaṅkarācārya explains that Bhagavān only appears to possess a body and to be born, while in reality remaining ever birthless and untouched.

• This verse explains how Bhagavān incarnates, while the next two verses explain when He incarnates, why He incarnates and what He accomplishes through His avatāra.

Notes

Bhagavān's Essential Nature

For the first time in the Bhagavad Gītā, Bhagavān explicitly reveals His own nature. He presents three defining characteristics. First, He is अजः—unborn, never subject to saṃsāra, karma or puṇya-pāpa, and therefore eternally pure. Second, He is अव्ययात्मा—His essential nature never undergoes decay or change; His knowledge, power and lordship remain forever undiminished. Śaṅkarācārya explains this as अक्षीणज्ञानशक्तिस्वभावः, one whose nature of knowledge and power never declines. Third, He is भूतानामीश्वरः—the Lord of all beings, from ब्रह्मादि-स्तम्ब-पर्यन्तानाम्, and the अभिन्न-निमित्तोपादान-कारणम् of the universe. Yet, despite all these truths, Bhagavān declares, सम्भवामि—"I manifest."

This presents an apparent contradiction. The unborn appears to be born, the deathless appears to depart, and the Lord of all appears as one individual among countless beings. The Veda itself declares अजायमानो बहुधा विजायते—"Though unborn, He manifests in many forms." Thus, Bhagavān's birth is not a real birth but only an appearance.

The word सम्भवामि itself is significant. Śaṅkara explains it as सम्यक् अप्रच्युत-ज्ञान-बल-ऐश्वर्य-शक्त्या एव भवामि. Bhagavān manifests without any diminution whatsoever of His omniscience, omnipotence, lordship or glory. Nothing of His divine nature is compromised during the avatāra. This is why only Īśvara can truly say सम्भवामि; an ordinary jīva cannot.

The Difference Between Īśvara and the Jīva

Although both Īśvara and the jīva appear in embodied form, the two are fundamentally different. The jīva is compelled into birth by अविद्या, काम and कर्म. Its embodiment is governed by यथाकर्म, and it becomes identified with a particular body-mind, forgetting its true nature. Thus the jīva is under the control of Prakṛti.

Bhagavān, however, is never subject to karma, पुण्य or पाप. His manifestation is entirely voluntary. While the jīva is controlled by Prakṛti, Bhagavān declares प्रकृतिं स्वामधिष्ठाय—"Having mastered My own Prakṛti." Śaṅkara glosses अधिष्ठाय as वशीकृत्य—having brought under complete control. The adjective स्वाम् is important because Prakṛti is His own power and therefore functions entirely according to His will.

Śaṅkarācārya explains that Prakṛti is वैष्णवी माया, the Lord's own त्रिगुणात्मिका माया. It is not an independent entity but Bhagavān's inseparable power. The श्वेताश्वतर उपनिषद् declares:

मायां तु प्रकृतिं विद्यान्मायिनं तु महेश्वरम्।

Know Prakṛti to be Māyā, and the wielder of Māyā to be the Supreme Lord.

Thus, the same Māyā that binds the jīva becomes the instrument wielded effortlessly by Īśvara.

The Nature of the Avatāra

Interestingly, the word avatara doesn’t appear in Gita - although the concept is presented here. Avatara means one who has descended - कृदन्तरूपाणि - अव + तॄ + घञ् - तॄ प्लवनतरणयोः - भ्वादिः - सेट्. 

The principal statement of the verse is आत्ममायया सम्भवामि. Bhagavān manifests through His own Māyā, not through the force of karma. Consequently, His embodiment is only an apparent manifestation. Śaṅkarācārya repeatedly explains this using the expressions देहवानिव भवामि and जात इव—"I appear to possess a body" and "I appear to be born."

Therefore, from the standpoint of absolute reality (न परमार्थतः), Bhagavān never undergoes birth or transformation. His avatāra is मायिक, not a real modification of His nature. Unlike the jīva, He never loses His omniscience, omnipotence or freedom.

Traditional Advaita further explains that the avatāra body is composed of विशुद्धसत्त्व or शुद्धसत्त्व. Unlike the gross body of the jīva, which is produced through the tamasic aspect of the five elements and becomes an instrument of bondage, the avatāra body is a direct manifestation of Māyā under the complete mastery of Īśvara.

Māyā, Prakṛti and Divine Sovereignty

The Gītā deliberately uses both प्रकृति and माया in this verse, showing that they refer to the same divine power. Māyā here should not be understood merely as illusion but as Bhagavān's inscrutable creative power. The very word माया also carries the sense of something wondrous and apparently impossible, much like a magician producing what appears inconceivable.

Śaṅkarācārya explains that this is the power यस्या वशे सर्वं जगत् वर्तते—under whose control the entire universe functions. At the individual level, it is the same power यया मोहितं सत् स्वमात्मानं वासुदेवं न जानाति—by which the jīva fails to recognise its own true nature as Vāsudeva.

Thus the contrast is complete. The jīva is veiled by Māyā, whereas Īśvara wields Māyā. The jīva is governed by अविद्या-काम-कर्म, whereas Bhagavān governs प्रकृति itself. What binds the jīva becomes the effortless instrument of the Lord.

Purpose and Significance of the Avatāra

Human beings naturally try to explain everything through ordinary cause-and-effect reasoning, often imagining that Bhagavān also becomes subject to karma when He incarnates. Śaṅkarācārya firmly rejects this view. Karma belongs only to the jīva. Bhagavān is never compelled by past actions, nor is He ever bound by पुण्य or पाप.

The avatāra is therefore not a necessity but a free manifestation arising solely through Bhagavān's own will and Māyā. Elsewhere Śaṅkarācārya explains that Bhagavān manifests साधकानुग्रहार्थम् and लोकानुग्रहं कुर्वन्—for the blessing of seekers and the welfare of the world.

The avatāra also makes the infinite accessible to devotees. Through the various incarnations, Bhagavān becomes the centre of devotion, temples, festivals, music, dance, literature and every other aspect of Indian spiritual culture. Thus the doctrine of avatāra not only explains the Lord's manifestation but also sanctifies every dimension of religious and cultural life.

Finally, this verse establishes only the nature of Bhagavān's manifestation. The following three questions are answered in the subsequent verses: How Bhagavān manifests (Verse 4.6), when He manifests (Verse 4.7), why He manifests and what He accomplishes through His avatāra (Verse 4.8). This makes Verse 4.6 the foundational verse for understanding the Advaita doctrine of avatāra.

Understanding Īśvara as Avatāra Through Four Complementary Analogies

The doctrine of avatāra is one of the most profound teachings of Vedānta. An avatāra is not merely an extraordinary human being or a soul that has attained enlightenment. Rather, an avatāra is Īśvara consciously manifesting within His own creation. While appearing as a finite individual, Īśvara never ceases to be the omniscient, omnipotent, all-pervading Lord who creates, sustains, governs, and ultimately resolves the universe.

This raises important philosophical questions. How can the Infinite appear as the finite? How can the creator become a participant in creation? Does Īśvara become limited by the body He assumes? Does He cease to govern the universe while incarnated? How can He continue to dispense the fruits of karma and bestow grace while living as one among countless beings?

No single analogy fully answers these questions. However, four complementary analogies illuminate different aspects of the doctrine.

1. The Lucid Dreamer: Conscious Self-Manifestation

A person in their essential nature is simply the experiencer of consciousness (Brahman). When this person is viewed together with the power to dream lucidly—awareness, intentionality, imagination, and complete control over the dream (Māyā as the upādhi)—the same person becomes the lucid dreamer (Īśvara). Through this dreaming power (Māyā), the lucid dreamer projects an entire dream-world (creation), populated with various dream-characters (jīvas) and dream-environments (jagat).

Although the dreaming power (Māyā) serves as the upādhi through which the person (Brahman) is referred to as the lucid dreamer (Īśvara), the lucid dreamer (Īśvara) is never controlled by it. Rather, the dream itself (creation) remains entirely under the lucid dreamer's conscious control (Īśvara is the master of Māyā), even though it is projected through that very dreaming power (Māyā).

Every character (jīva), every object (jagat), and every event within the dream (creation) exists only because of the lucid dreamer (Īśvara). The lucid dreamer pervades the entire dream (Īśvara as the inner controller), for no part of the dream exists apart from the dreamer's consciousness. Yet the dreamer (Īśvara) always remains greater than the dream, never becoming confined to any particular dream-character or dream-event.

Over time, however, distress or imbalance may arise within the dream (the rise of adharma in creation). This does not arise because of any defect in the lucid dreamer (Īśvara is ever flawless), but because of the limitations inherent in the dream projection itself (jīvas functioning under avidyā within Māyā). Although the dream appears disturbed, the lucid dreamer (Īśvara) remains fully aware, untouched, and completely in control.

When the imbalance becomes significant (the decline of dharma), the lucid dreamer (Īśvara), by a deliberate act of will (Īśvara's saṅkalpa), consciously introduces a new dream-character into the dream (avatāra). This dream-character (avatāra) is not separate from the dreamer (Īśvara), but is a deliberate manifestation of the dreamer's own consciousness within the dream (Īśvara manifesting through His own Māyā). Through this manifested character (avatāra), the lucid dreamer (Īśvara) restores harmony within the dream (re-establishes dharma in creation). When that purpose is fulfilled, the manifested role (avatāra) is simply withdrawn, while the lucid dreamer (Īśvara) remains exactly as before—unchanged, ever present, and the sole reality underlying the entire dream (creation).

What this analogy explains

• Creation as a projection of Īśvara.

• The non-dual dependence of jagat and jīvas upon Īśvara.

• The avatāra as a conscious self-manifestation.

• Omniscience retained during incarnation.

• Divine grace operating within the cosmic order.

Limitation

Human dreams are private, unstable, and often irrational, whereas Īśvara's creation is an objective, lawful cosmos governed by dharma and karma.

2. The Singer: Brahman Associated with Māyā
A person seen without any distinguishing attribute is Brahman. The same person (Brahman), when considered with reference to singing ability, is called a singer (Īśvara), with that singing ability acting as the upādhi (Māyā) through which the person (Brahman) is designated a singer (Īśvara). The singing ability (Māyā) includes intelligence, will power, skill, artistic expression, and the entire voice apparatus (all the evolutes of Māyā—jīvas and jagat).

Although this singing ability (Māyā) serves as the upādhi through which the person (Brahman) is referred to as the singer (Īśvara), the singer (Īśvara) is never controlled by it. Rather, the singer (Īśvara) controls this singing ability (Māyā) completely and is therefore its master (Īśvara is the controller of Māyā). Thus, while Māyā conditions Brahman into the empirical status of Īśvara for the purpose of creation, Īśvara Himself always remains the sovereign Lord of Māyā.

Now the singing of the song (all creation) is performed by this singer (Īśvara) through his singing ability (Māyā). Every note of the song (every aspect of creation) depends upon the singer (Īśvara), for there can be no singing (creation) without the singer (Īśvara). In this sense, the singer (Īśvara) is present in and through every note of the performance (the pervasiveness of Īśvara throughout creation), even though he always remains greater than the song itself.

Over time, however, the singing may gradually go off-beat (the rise of adharma in creation). This does not occur because of any defect in the singer (Īśvara), but because of the strain or limitations of the singing apparatus itself (jīvas, influenced by avidyā, drifting into adharma). Although the performance may become imperfect, the singer (Īśvara) remains flawless, untouched, and fully aware (Īśvara is ever free from defect and ignorance).

When this strain disturbs the harmony of the performance (the disruption of dharma in creation), the singer (Īśvara), using his will, intelligence, and skill (Māyā together with all its evolutes under His complete control), consciously intervenes to restore the purity and harmony of the song (manifests as an avatāra to re-establish dharma in creation). His intervention does not arise from necessity or limitation, but from complete mastery over the performance and a deliberate resolve to restore its proper order.

What this analogy explains

• Brahman associated with Māyā as Īśvara.

• Māyā as Īśvara's upādhi.

• Īśvara's mastery over Māyā.

• The dependence of creation upon Īśvara.

• The power through which avatāra becomes possible.

Limitation

The analogy explains the ontological basis of Īśvara but does not, by itself, illustrate the conscious manifestation of the avatāra.

3. The Director Entering His Own Drama: Divine Governance
Imagine a grand theatrical production (creation). Every actor (jīva) is a method actor who has become completely immersed in the assigned role (identification with body–mind due to avidyā). Each believes himself to be the character being portrayed (the jīva taking itself to be the body–mind). None remembers previous roles (past births), nor does anyone know how the story will unfold (the results of karma or the future course of creation).

The director (Īśvara) alone knows the entire production (creation). He knows every character (every jīva), every past event (past karmas), every future development (the unfolding of karmaphala), and the purpose of every scene (the cosmic order or dharma).

If the director (Īśvara) wishes, he may step onto the stage (manifest within creation) and assume any role (avatāra) without ever ceasing to remain the director (the omniscient and omnipotent Lord). While appearing to be one actor among many (a human or other embodied form), he simultaneously continues directing the entire drama (governing the universe, sustaining creation, dispensing the fruits of karma, and maintaining cosmic order).

Just as the director's assuming a role (avatāra) does not require him to relinquish his authority over the production (creation), so too the manifestation of Īśvara as an avatāra does not diminish or interrupt His universal lordship. Throughout the performance (the existence of the universe), the director (Īśvara) remains fully aware of the entire play (creation), even while interacting with the other actors (jīvas) through the chosen role (avatāra).

Thus, the avatāra (the Lord's manifestation) does not represent a temporary suspension of divine governance (Īśvara's cosmic functions) but one of its highest expressions (the conscious restoration of dharma while continuing to sustain the universe).

What this analogy explains

• Omniscience during avatāra.

• Simultaneous transcendence and immanence.

• Karma-phala-dātṛtva.

• Anugraha and nigraha.

• Purposeful intervention to restore dharma.

Limitation

A theatrical script may suggest rigid predestination. Vedānta, however, accommodates the dynamic operation of karma and meaningful human agency within the cosmic order. 

4. The Magician: Projection Without Transformation
A master magician (Īśvara), through the power of magic (Māyā), projects an extraordinary world of appearances (the universe) before an audience (jīvas). Throughout the performance (creation), however, the magician (Īśvara) himself remains exactly what he always was (unchanged, complete, and unaffected). The projection (jagat) depends entirely upon the magician (Īśvara), but the magician (Īśvara) is never transformed into the projection (creation).

If the magician (Īśvara) so chooses, he may even appear within his own illusion (creation) as one of its characters (an avatāra), while never ceasing to remain its creator (the Lord and controller of Māyā). Although appearing to participate in the projected world (the embodied life of the avatāra), he always remains fully aware that it is his own projection (creation through Māyā) and is never deluded by it.

Likewise, Īśvara projects the universe (jagat) through Māyā without undergoing any essential change (Brahman remains ever changeless). The avatāra (the Lord's manifestation) is therefore not a transformation (pariṇāma) of Īśvara into a finite being, but a conscious manifestation (āvirbhāva) within His own projection (creation brought forth through Māyā).

Thus, the magician's appearance within his own illusion (the avatāra within creation) in no way diminishes his mastery over the illusion (Īśvara's sovereignty over Māyā). Rather, it demonstrates that the creator of the projection (Īśvara) remains forever distinct from, yet fully capable of acting within, the projected world (creation).

What this analogy explains

• Projection through Māyā.

• Īśvara remaining unchanged by creation.

• Manifestation without transformation.

• The avatāra as a voluntary appearance rather than a limitation.

Limitation

Unlike the dream analogy, the magician analogy is fundamentally dualistic. The magician, the audience, and the illusion are distinct entities. In Advaita Vedānta, however, the underlying reality is one. Jagat, jīvas, and even the avatāra are all dependent upon and non-separate from Īśvara. Thus, while the magician effectively illustrates projection, it does not capture the non-dual relationship between creator and creation as completely as the lucid dream analogy.

Conclusion

Each analogy illuminates a different dimension of the Vedantic doctrine of avatāra.

• The Lucid Dreamer reveals how the one reality can consciously manifest within its own projection while remaining ever free.

• The Singer explains why this is possible by illustrating Īśvara as Brahman associated with Māyā, the Lord who possesses the power of manifestation.

• The Director demonstrates how Īśvara continues to govern the universe even while appearing within it, dispensing the fruits of karma, bestowing grace, and restoring dharma.

• The Magician completes the picture by showing that manifestation does not entail transformation; Īśvara remains ever untouched by the universe He projects.

Taken together, these analogies provide complementary perspectives on one of Vedānta's deepest teachings. The avatāra is neither an ordinary birth nor a limitation of the Infinite. It is the deliberate, compassionate, and conscious self-manifestation of Īśvara within His own creation, undertaken for the protection of dharma, the guidance of beings, and the welfare of the world, while He forever remains the omniscient, omnipotent, all-pervading, and transcendent Lord.

Sankara Vakya bhashya of Kenopanishad: तस्मात् शान्ते यागादिकर्मणि नित्यः कर्तृ-कर्मफल-विभागज्ञः ईश्वरः सेव्यादिवद्यागाद्यनुरूपफलदातोपपद्यते । स चात्मभूतः सर्वस्य सर्वक्रियाफलप्रत्ययसाक्षी नित्यविज्ञानस्वभावः संसारधर्मैरसंस्पृष्टः । - Hence, when the ritual actions such as sacrifice are completed (शान्ते यागादिकर्मणि), it is reasonable to posit an eternal Lord (नित्यः ईश्वरः), who knows the division of agent, action, and result (कर्तृकर्मफलविभागज्ञ), and who, like the recipient of service, grants results corresponding to the ritual acts (सेव्यादिवत् यागाद्यनुरूपफलदातोपपद्यते). That very Lord is the inner Self of all beings (स आत्मभूतः सर्वस्य), the witness of all thoughts and results of action (सर्वक्रियाफलप्रत्ययसाक्षी), of the nature of eternal knowledge (नित्यविज्ञानस्वभावः), untouched by the attributes of saṃsāra (संसारधर्मैरसंस्पृष्टः).

Thus, Advaita accommodates the doctrine of avatāra without departing from its non-dual vision. At the empirical level, avatāra inspires devotion and preserves dharma. At the pedagogical level, it serves to guide the aspirant beyond duality. And at the highest level, it resolves into Brahman alone, free of all upādhis. In this way, avatāra is not an exception but an integral part of how the jīva–jagat–Īśvara framework itself functions as a teaching device, leading from vyāvahārika experience to pāramārthika realization.

Avatara and jiva differences

1. हेतु - cause

• अवतार - स्वेच्छया स्थिति-कर्तव्यम् - out of free will for sustenance of this creation uses विक्षेप-शक्ति of Maya

• जीव - अज्ञानात् आवरण-विक्षेप-शक्त्या देहबन्धः - bound to have a body due to ignorance (अज्ञान) with powers of not knowing the Self (आवरण) and assuming false identities (विक्षेप)

2. प्रयोजन - purpose

• अवतार - लोकसङ्ग्रह - benefit of the world, धर्म-रक्षणम् - protection of the good, शिष्ट-पालनम् - nourishing the good, अधर्म-नाशनम् - destruction of bad, दुष्ट-दण्डनम् - punishing the wicked,  मोक्ष-प्रदायनम् - for granting liberation, मोक्ष-प्रदर्शनम् - guiding towards liberation

• जीव - कर्मफलोत्थ-सुख-दुःख-अनुभवः - for the experience of happiness and sorrow due to karmaphala, वासनाजन्य-काम-भोगः - for experiencing desirables due to vasanas

3. देहस्वरूप - nature of body

• अवतार - मायिकं सात्त्विक-प्रधानं शरीरम् - made predominantly of sattva guna of maya. 

• जीव - भौतिकं तामसिक-प्रधानं शरीरम् - made of tamas aspect of the gross elements

4. स्वरूप - nature due to one’s identification

• अवतार - मायापतिः - Lord of Maya - controls at His will, अपरा-प्रकृतिरूपत्वात् - because it is his lower nature (अपरा-प्रकृति), सर्वज्ञ - all knowing, omniscient, सर्वशक्त - all powerful, omnipotent, नित्य-शुद्ध-बुद्ध-मुक्तः - ever pure, all knowing and free (of samsara).

• जीव - मायाधीनः - under the spell of Maya, अल्पज्ञ - limited knowledge, अल्पशक्त - limited power, साधन-सिद्ध-शुद्ध-बुद्ध-मुक्त-योग्यः - eligible for realizing the nature of avatara as me through sadhana.

ADDITIONAL NOTES

Three tiers of Reality in Advaita Vedanta:

• Ontological standpoint (pāramārthika-satta): Brahman, the fundamental pervasive principle, is beyond words and description.

From the ontological standpoint, Brahman is self-established, beyond discussion or comparison. The name “Brahman” merely indicates Its boundless all-pervasiveness for our limited grasp. Our most direct approximation arises from immediate experience, expressed as sat–cit–ānanda:

• sat (“I am”) — pure existence that never ceases.

• cit (“I am aware”) — self-luminous consciousness.

• ānanda (“I am fullness”) — bliss experienced when individuality subsides, as in deep sleep.

Thus, Brahman is realized through Existence, Consciousness, and Bliss — not as qualities, but as Its very nature as I.

• The experiential/empirical standpoint (vyavahāra-sattā): this refers to the current experience of an individual; it is the dualistic view, where the individual sees oneself as a distinct entity from all else. The wrong notion that this realm is real can be corrected only by the knowledge of paramartha-satta.

• The illusory/imaginative standpoint (prātibhāsika-sattā): Prātibhāsika reality in Advaita Vedānta refers to purely illusory experiences — dreams, hallucinations, and perceptual errors. These appearances feel real only until corrected by clearer knowledge of the next higher reality such as vyavahāra-sattā. This realm reveals how the mind projects its own constructs onto the world. By exposing the fragility of such misperceptions, prātibhāsika illuminates the Advaitic insight that much of what we take as real in vyavahāra-sattā is merely a superimposition on pāramārthika-satta just as prātibhāsika-satta is a superimposition on vyavahāra-sattā.

Brahman: The Absolute Reality - Advaita Vedānta begins with the uncompromising declaration that Brahman alone is the Reality. Brahman is indivisible, changeless, and beyond the reach of words or thought. There is nothing apart from It, and any attempt at definition inevitably imposes limitation on what is limitless. Yet, drawing from direct human experience, the sages indicate Brahman as sat–cit–ānanda — Existence, Consciousness, and Bliss. It is not that Existence, Consciousness, and Bliss are attributes of Brahman; they are Its very nature, reflected in our own sense of being (“I am”), our awareness (“I know”), and our innate fullness (“I rejoice when individuality subsides, as in deep sleep”).

Creation: How does the changeless, indivisible Brahman appear as this world of multiplicity and change? Advaita Vedānta explains that the multiplicity we perceive—whether in the gross or subtle realms—is not ultimately real. The reason is rooted in a fundamental principle: the changeless cannot truly become the changing, and the indivisible cannot become the multifarious. The essential nature (svarūpa) of Brahman cannot undergo transformation. Likewise, non-existence cannot become existence and vice versa.

Yet we undeniably perceive a world full of change and diversity. Advaita resolves this paradox by stating that this perceived world has no independent reality of its own. It is a superimposition (adhyāsa) upon Brahman, or more precisely, Brahman appears to be endowed with contradictory attributes due to the apparatus of perception—the mind and senses—which themselves belong to the realm of change and limitation.

Because this creation is inherently unreal and never truly “comes into being,” but only appears so through ignorance (avidyā), Advaita Vedānta does not posit an absolute theory or process of creation. Even so, the scriptures present multiple accounts of creation. Why?

This is explained by adhyāropa–apavāda.

Why Advaita presents multiple creation theories

The variety of creation accounts is a deliberate superimposition (adhyāropa) meant for the spiritual seeker (sādhaka). One provisional theory can be accepted as temporarily valid in order to facilitate inquiry. Ultimately, through apavāda—the methodical negation of all that is changeful and therefore unreal—the seeker withdraws identification from the perishable world and recognizes the changeless Self.

Thus, the purpose of presenting creation theories is not to describe an actual cosmological event but to aid the seeker in realizing Brahman.

Common Themes in Advaita Creation Theories: For any change, a cause must be invoked. For example, when a clay pot is made, we can identify three types of causes:

• Material cause (upādāna-kāraṇa) – the clay

• Efficient or intelligent cause (nimitta-kāraṇa) – the potter

• Instrumental cause (sahakāri-kāraṇa) – the wheel and other tools

Can such categories of causation be meaningfully applied to the appearance of the universe itself?

Since the “effect”—the creation—is only apparent and ultimately unreal, its material cause must also be apparent or unreal. Advaita therefore assigns these categories only provisionally, as part of the pedagogical strategy of adhyāropa–apavāda.

Māyā - The Material Cause: Advaita Vedānta posits the material cause as Māyā or apara-prakṛti — provisionally true to explain the appearance of multiplicity of names and forms. Since creation is only an appearance, this material cause, called Maya, is a special power that makes this appearance of creation experienced. Māyā is neither absolutely real (sat) nor absolutely unreal (asat). It is not real because it disappears in the knowledge of Brahman; it is not unreal because its effects — jagat, individuality, moods — all changeful, but undeniably experienced. Māyā itself is never experienced directly; it is inferred only from its effect as creation. Therefore, Māyā is mithyā — inexplicable, neither real nor unreal. Thus, Māyā is never an autonomous principle; it is only a posited power (kalpita-śakti), entirely dependent on Brahman, invoked to explain the appearance of multiplicity.

Vedānta clarifies Māyā’s status from three standpoints:

• From its own standpoint: anirvacanīya, inexplicable, having no likeness.

• From the paramārthika standpoint (Brahman): non-existent, since in Brahman there is no multiplicity.

• From the vyāvahārika standpoint (multiplicity that is experienced): it is the source, the material cause (upādāna-kāraṇa) of the experienced world. But is it a  parinama upadana karana where transformation is real, the old state is destroyed and the new effect arises like conversion of milk to curd? No. If so, then Brahman would be dead due to this creation. So it is stated it is vivarta upadana karana - a material cause that only gives an appearance of as though there has been a change with no actual change, like water on desert sand in mirage, snake on a rope, etc.

Māyā functions through two powers:

• Āvaraṇa-śakti — the power of concealment, by which one forgets one’s true nature as Brahman.

• Vikṣepa-śakti — the power of projection, by which names and forms are superimposed (adhyāsa) and identification (tādātmya-bhāva) occurs.

Māyā is described as constituted of the three guṇas: sattva, rajas, and tamas — the triad of temperament reflected in human experience:

• sattva — calmness, clarity, harmony, light;

• rajas — restlessness, activity, desire;

• tamas — inertia, dullness, obscuration.

These psychological modes form the basis of entire cosmological creation. Thus the three guṇas bridge the vyaṣṭi (individual/psychological) and samaṣṭi (total/cosmological) perspectives.

Īśvara - the Efficient & Material Cause Together: Although the scriptures state that Māyā is the material cause of creation, Māyā cannot function as an independent cause because it is inert and entirely dependent upon Brahman as its substratum. Thus, the actual material cause is Brahman as the foundational cause, with Māyā acting only as its apparent functional cause. Brahman together with Māyā is referred to as Īśvara, who is therefore the vivarta-upādāna-kāraṇa, the non-transformational material cause of the universe. This means that just as clay appears as a pot without undergoing any real change, Brahman does not truly transform into the world. By contrast, an example of real transformation (pariṇāma) is milk becoming curd—something Advaita does not accept as the nature of creation. The universe is thus an appearance (vivarta), not an actual modification of Brahman.

Similarly, Īśvara is also the efficient or intelligent cause of creation. Māyā, being inert, cannot serve as an intelligent cause, and Brahman, being actionless, cannot initiate any activity by itself. Only Brahman wielding Māyā—Īśvara—can be spoken of as the intelligent cause. Thus, Īśvara is the abhinna-nimitta-upādāna-kāraṇa, the non-different intelligent and material cause of the universe. Unlike a potter who stands apart from clay, Īśvara does not exist outside creation; He is both the substratum and the creative power of the apparent universe.

Īśvara is known as Saguna Brahman, not because Brahman becomes conditioned or altered by Māyā, but because we describe Brahman in relation to apparent cause of the perceived multiplicity, Māyā. Īśvara is the controller of Māyā (māyādhīśa) and the one who transcends it (māyātīta). The notion of Brahman having attributes arises only from the standpoint of perceived multiplicity; the conditioning is not intrinsic to Brahman but is relevant only in the context of explaining creation and the seeker’s spiritual engagement. For the practitioner, Saguna Brahman plays a vital role as the source of grace, the object of devotion, and the guide who removes ignorance and purifies the mind.

When Brahman is considered without reference to Māyā, it is called Nirguna Brahman—the attributeless, infinite Absolute that is beyond all thought and language (अवाङ्मनसगोचरम्). Some regard Saguna and Nirguna Brahman as two parallel approaches or perspectives. This is correct in a limited sense because from the standpoint of an ignorant seeker, Nirguna Brahman appears as a distant goal, something to be reached, and therefore, seems like another “aspect” of Brahman similar to Saguna Brahman. However, the view is ultimately incorrect because from the absolute standpoint, Nirguna Brahman is the very substratum of Saguna Brahman. Saguna Brahman is simply Brahman viewed in relation to Māyā for the sake of explanation and practice, while Brahman itself remains ever free from all qualifications, unaffected by Māyā even while being its master.

Thus, the distinction between Saguna and Nirguna Brahman must be understood contextually. From the empirical standpoint, the distinction is meaningful and necessary for spiritual practice. From the absolute standpoint, however, there is only one Reality—Nirguna Brahman—while Saguna Brahman is a provisional teaching device used to guide the seeker toward the realization of this truth. Ultimately, all creation theories and distinctions exist only to help the seeker recognize the one changeless Brahman as the Self, beyond all causation, limitation, and multiplicity.

Īśvara, Hiraṇyagarbha, and Virāṭ: When the guṇas of Māyā remain in equilibrium (sāmya-avasthā), Consciousness conditioned/reflected in it is called Īśvara, the causal state of the universe. Only vikṣepa-śakti functions, while āvaraṇa-śakti does not veil Īśvara’s self-awareness as Brahman. Thus Īśvara is omniscient (sarvajña), omnipotent (sarvaśakta), and all-pervading (sarvavyāpī). In Purana, it is represented as Vishnu or Shiva, the ultimate God-head.

When Māyā evolves into buddhi (intellect) in the presence of Consciousness as its substratum (and hence it is Ishvara itself evolving as Ishvara is Consciousness with Maya), that same eternal Consciousness conditioned/reflected in this new conditioning of buddhi is called Hiraṇyagarbha, the universal subtle body and intelligent principle. This is not mere intellect, called Mahat in Sāṅkhya, which is devoid of Conscious Principle; it is Consciousness conditioned/reflected in the subtle body of the cosmos - called Hiranyagarbha in Vedanta. It is also called Prana or Sutratma. In Purana, it is represented as a four-faced Brahmaa deity.

When Māyā further evolves into the gross elements, in the presence of Consciousness as its substratum (Ishvara evolution), that same eternal Consciousness conditioned/reflected in this new conditioning of gross elements is called Virāṭ, the universal gross body, the perceptible universe.

Thus Īśvara, as the causal principle, manifests as Hiraṇyagarbha (subtle) and Virāṭ (gross) when His lower nature (apara-prakṛti) unfolds, and is provisionally designated the Creator. Likewise, Īśvara sustains the universe as the substratum of Consciousness and is termed the Destroyer when the projection withdraws into Māyā.

Īśvara does not perform these acts of evolution to result in creation as an individual doer; rather, since creation, sustenance, and dissolution of multiplicity all appear upon Consciousness, which is His higher nature, through the power of Māyā, which is His lower nature, these roles are attributed to Him from the empirical standpoint — as though He were the doer.

An analogy to help:

• Brahman = The person in their pure, attribute-less essence

• Māyā = The latent singing ability that conditions the pure person

• Īśvara = The person who now has awareness and mastery of that ability

• Hiraṇyagarbha = The subtle, conceptual, planning aspect of expressing the ability (musical thought, imagination)

• Virāṭ = The gross, physical manifestation through voice and performance

The person never actually becomes three different individuals; the distinctions come only from considering the potential, the concept, and the actual performance.

Jīva: At the level of the individual (vyaṣṭi), Īśvara is present as the Antaryāmin, the inner controller, associated with the causal body which is ajñāna (ignorance) and vāsanās (latent tendencies). In His conscious presence, these latent tendencies activate, giving rise to the subtle reflecting medium of the intellect (buddhi), and thereby jīvatva, the sense of individuality.

The gross body (sthūla-śarīra) manifests as the field of experience, shaped by one’s own karma-phala, the results of past actions, which fructify under Īśvara’s presence again.

Yet beyond causal, subtle, and gross associations, Consciousness is ever the Sākṣī, Antarātman (the inner Self as opposed to assumed identities with body or mind which are outer, that which is the innermost is the core, the Self), Pratyagātmā (the inward Self) — the pure inner Self, untouched by Māyā and its products, the same Reality that shines as Īśvara at the cosmic level.

• Causal body: locus of ajñāna and vāsanās.

• Subtle body: intellect (buddhi) arising as reflecting medium → jīvatva.

• Gross body: karma-phala manifestation, arena of experience.

Jagat: From the empirical standpoint, jagat refers to the world of multiplicity, encompassing all jīvas, entities, and material forms. It is the field of nāma-rūpa, where Consciousness, conditioned/reflected through Māyā, manifests as perceptible diversity.

While jīvas are individual reflections/conditionings of Consciousness within subtle bodies, jagat represents the broader arena — the cosmic stage of existence. Sometimes, jagat is used in a restricted sense: as the entirely inert (jāda) realm, including all matter, living bodies that are changeful in nature - one’s own mind, intellect, body, etc. In this usage, Consciousness is considered apart from jagat, called caitanya, shining as the self-luminous substratum behind this multiplicity.

From the causal standpoint, jagat arises through the interplay of Māyā’s guṇas, giving rise to Hiraṇyagarbha and the gross Virāṭ. It is Ishvara’s Maya, His power of projection and concealment. Consciousness does not multiply, but through the conditioning and reflecting medium of Māyā, the world appears as multiplicity.

From the perspective of individual experience (vyāṣṭi), jagat provides the context in which jīvas exercise will, undergo karma-phala, and experience pleasure and pain. Every action unfolds within empirically real-looking jagat, though from the paramārthika standpoint, jagat is mithyā, an appearance superimposed on Brahman.

Dual functions of jagat: 

• Cosmological: empirical manifestation of Īśvara’s lower nature, including entities, forms, and governing laws.

• Psychological: provides the field for jīvas to experience individuality, exercise free will, and undergo karma results.

Thus, jagat is the apparent multiplicity in which Consciousness is reflected, both as jīvas (sentient) and inanimate forms (jada). Its seeming reality depends on Brahman, and its dynamic order is maintained through Māyā — āvaraṇa and vikṣepa. From the absolute standpoint, only Brahman exists, ever shining and indivisible.

Concept of Avatara, Ishvara as Karma-phala-data and Anugraha-data

In dualistic traditions, the jagat and jīvas are creations of Īśvara, who remains separate from them and intervenes in their affairs. Thus, when dharma declines, Īśvara deliberately incarnates in the world as an avatāra to destroy evil and restore righteousness. He personally administers the fruits of actions and bestows grace, especially when invoked through devotion. In this view, Īśvara’s will and interventions are real acts of a divine personality standing apart from creation.

Advaita Vedānta offers a different vision. The essential Advaitic insight is that Īśvara is never a limited doer with individuality, nor separate from creation (differing from the dualistic perspective given above). Īśvara is Brahman conditioned or reflected through the upādhi of māyā. Īśvara pervades every aspect of creation (Māyā and its evolutes). He is already present in every jīva and every part of the jagat as the antaryāmin, the inner controller. The question then arises: how can an all-pervasive Īśvara “take up” a particular form as an avatāra? If Īśvara, through māyā, can manifest as the entire universe of jīvas and objects, based on their karma, then the very same māyā can also produce a special manifestation—an avatāra—when the need arises. Īśvara does not step into creation as avatāra from outside; He appears within the very māyā through which He already sustains creation.

Advaita clarifies that creation and avatāra represent two modes of māyā’s functioning. In ordinary creation, the universe operates in an “auto-mode,” where the laws of karma, dharma, and causality unfold naturally within the intelligent order woven into māyā. Consciousness, as the substratum of this order, sustains it. There is no special intervention required by Īśvara. Karma-phala—the fruits of action—arise within this cosmic karmic law of māyā, which functions merely in the presence of Consciousness, thereby allowing Īśvara to be called the bestower of fruits of action without implying doership. But Īśvara can also operate in a “manual-mode,” where He controls His māyā with a saṅkalpa (which also employs His power, māyā) to guide the unfolding of events for a specific purpose. This explains both grace and avatāra. Grace occurs when Īśvara modulates the normal course of karma to facilitate the spiritual or material uplift of a devotee—a response to the efforts of the devotee. This is not a contradiction of karma but a compassionate redirection of its fruits using māyā. Avatāra, similarly, is a special manifestation through which Īśvara personally restores balance when cosmic conditions demand direct intervention. Thus Īśvara, using māyā, responds to the problems of His own manifestation—the creation—by guiding the fruits of action to jīvas appropriately (grace) or taking up a specific manifestation when such a need arises (avatāra).

Dualistic View

This concept of Avatara is straightforward to understand in a dualistic framework where Ishvara is seen to be separate from creation and therefore descends into it out of His own will for a specific purpose. The word descend connotes that the one who  lives in His abode of bliss, the supreme realm unattainable by humans ordinarily, chooses to live in the mortal plane of suffering to experience it for a specific purpose. He, out of compassion for the creation and also to maintain order in creation so that it does not lead to self-destruction, takes up an appropriate form from time to time. 

Ramanujacharya states: By His Maya means By His knowledge (Yaska’s Nirukta lexicon on the word Maya describes so) which is meant as by His will. Hence the word avatara lends itself well to the dualistic viewpoint of Ishvara and jiva being ever separate.

This dualistic viewpoint aligns with the jīva’s current experiential standpoint, where Īśvara is understood as different from oneself, as the creator, sustainer, destroyer of this creation, as karma-phala-dātā, and the one who descends to this world through His will as avatāra. This is the realm of vyāvahārika-sattā, where duality is taken as real and where such descriptions are meaningful. For the jīva, Īśvara appears to be the personal Lord who maintains cosmic order, dispenses the fruits of karma, and intervenes in the course of the world and events by incarnating to restore dharma. Such a view preserves the moral and devotional structure that sustains spiritual practice and inspires surrender and faith for a jiva to such an Ishvara who can bestow freedom from individuality or eternal love towards Him as the jiva wishes.

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत।

अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम्॥ ७॥

भारत, यदा यदा हि धर्मस्य ग्लानिः अधर्मस्य अभ्युत्थानम् भवति, तदा अहम् आत्मानम् सृजामि। 

यदा यदा = whenever, हि = indeed, धर्मस्य = of dharma, ग्लानिः = decline, भवति = happens, भारत  = O Bharata!, अभ्युत्थानम् = ascendancy, अधर्मस्य = of adharma, तदा = then, आत्मानम् = myself (a body), सृजामि = create, अहम् = I

O Bharata! Whenever the decline of dharma and ascendancy of adharma happens, then I manifest myself (a body).

यदा – अव्ययम्
यदा – अव्ययम्
हि – अव्ययम्
धर्मस्य – धर्म, पुं, षष्ठी, एक
ग्लानिः – ग्लानि, स्त्री, प्र, एक
भवति – भू धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - भू सत्तायाम् - भ्वादिः, प्र-पु, एक
भारत – भारत, पुं, सम्बोधन, एक
अभ्युत्थानम् – अभ्युत्थान, नपुं, प्र, एक
अधर्मस्य – अधर्म, पुं, ष, एक
तदा – अव्ययम्
आत्मानम् – आत्मन्, पुं, द्वि, एक
सृजामि – सृज् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - सृजँ विसर्गे - तुदादिः, उ-पु, एक
अहम् – अस्मद्, प्र, एक

यदा यदा हि धर्मस्य ग्लानिः हानिः वर्णाश्रमादिलक्षणस्य प्राणिनामभ्युदयनिःश्रेयससाधनस्य भवति भारत अभ्युत्थानम् उद्भवः अधर्मस्य तदा तदा आत्मानं सृजामि अहं मायया।।किमर्थम्

Whenever indeed (यदा यदा हि) there is deterioration (ग्लानिः हानिः) of dharma (धर्मस्य), which is characterised by varṇa and āśrama duties (वर्णाश्रमादिलक्षणस्य), the very means for the beings (प्राणिनाम्) to attain both material prosperity and the ultimate spiritual goal (अभ्युदयनिःश्रेयससाधनस्य) becomes weakened, at that time (तदा तदा), when the ascendancy (अभ्युत्थानम् उद्भवः) of adharma (अधर्मस्य) takes place, O Bharata (भारत), I create myself (आत्मानं सृजामि अहं) with the help of My own māyā (मायया). And for what reason (किमर्थम्) do I do so? It is precisely to restore the balance between dharma and adharma and to guide beings towards their highest good.

Summary

• Bhagavān explains that, unlike the jīva whose birth is governed by karma, Īśvara manifests as an avatāra only when there is a serious decline of dharma and the rise of adharma, for the welfare of all beings.

• Dharma here means the Veda-enjoined system of varṇa-āśrama duties that leads to both abhyudaya (worldly well-being) and niḥśreyasa (liberation).

• Dharma-glāni is not merely a reduction of righteousness but a profound collapse of the Vedic way of life, while adharma-abhyutthāna is the powerful ascendancy of unrighteousness.

• An avatāra is not caused by karma but is voluntarily manifested by Īśvara through His own Māyā.

• The Lord determines when, where, and in what form to manifest according to the needs of the world, not according to any personal necessity.

• Śaṅkarācārya emphasizes that the purpose of the avatāra is the restoration of dharma and the spiritual welfare of all beings.

Detailed Notes

The Occasion for an Avatāra

Verse 4.7 answers a natural question arising from the previous verse. A jīva is born because of accumulated karma and unfulfilled desires. Its birth occurs when its karma becomes ready to fructify and is solely for experiencing the results of past actions and creating new karma. Īśvara, however, is not karma-dependent (कर्मपरतन्त्र) but karma-independent (कर्मस्वतन्त्र). Therefore, the question naturally arises: If Bhagavān is free from karma, then when does He take birth, and for what purpose?

Bhagavān answers that there is no fixed time (काल-नियम) for an avatāra. Unlike the jīva, whose birth is determined by karma, the Lord manifests whenever the condition of the world requires His intervention.

The Meaning of Dharma

Śaṅkarācārya explains that dharma in this verse refers to वर्णाश्रमादिलक्षणस्य प्राणिनामभ्युदयनिःश्रेयससाधनस्य धर्मस्य—the Veda-enjoined duties of varṇa and āśrama, which serve as the means for both worldly welfare (अभ्युदय) and ultimate liberation (निःश्रेयस) for all beings.

The definition of dharma given in the Vaiśeṣika Sūtra (1.1.2) is: यतोऽभ्युदयनिःश्रेयससिद्धिः स धर्मः। "Dharma is that which leads to abhyudaya and niḥśreyasa."

Abhyudaya does not merely mean material prosperity. It refers to overall well-being, harmony, and happiness within saṃsāra through the proper pursuit of dharma, artha, and kāma. When these duties are performed in the spirit of karma-yoga, they purify the mind and ultimately become the means for attaining niḥśreyasa—mokṣa, the freedom from the cycle of birth and death through the destruction of the false notion of individuality.

Thus, dharma encompasses the entire Vedic way of life, including both pravṛtti (life of action) and nivṛtti (life of renunciation), leading respectively to worldly welfare and liberation.

The Two Conditions for an Avatāra

Bhagavān mentions two conditions that call for an avatāra.

• The first is धर्मस्य ग्लानिः—the deterioration of dharma. Śaṅkarācārya glosses ग्लानिः as हानिः, meaning decline or destruction. This refers to a profound weakening of Vedic values and duties. People neglect their own varṇa-āśrama responsibilities and become preoccupied solely with artha and kāma, abandoning dharma as the guiding principle of life. As a result, the means for attaining both worldly welfare and liberation become weakened.

• The second is अधर्मस्य अभ्युत्थानम्—the rise or ascendancy of adharma. Śaṅkarācārya explains अभ्युत्थानम् as उद्भवः, a powerful emergence or rise. This is more than merely neglecting one's duties. It refers to the active practice of prohibited actions (वेदनिषिद्ध कर्म), the pursuit of paradharma, exploitation, violence, and conduct that disrupts the moral and cosmic order. Adharma reaches its peak while dharma falls to its lowest point, creating widespread disorder that ordinary beings can no longer rectify.

How the Lord's Birth Differs from the Jīva's

The birth of a jīva is entirely governed by karma. The body obtained depends upon one's accumulated puṇya and pāpa according to यथाकर्म यथाश्रुतम्. A jīva is compelled to undergo embodiment for the experience of karma (पुण्य-पाप-भोगार्थम्).

Bhagavān's manifestation is entirely different. He says:

तदात्मानं सृजाम्यहम् - "I manifest Myself."

Here, आत्मानम् refers to His manifested body, not to the pure Self. The expression shows complete freedom. Bhagavān is not forced into birth by karma but freely assumes whatever form is required. He may manifest as Vāmana, Paraśurāma, Rāma, Kṛṣṇa, or any other avatāra according to the needs of the age. His embodiment is an act of complete sovereignty, not compulsion.

Thus, unlike the jīva, whose birth is karma-dependent, the Lord's manifestation is entirely self-determined.

Manifestation Through Māyā

Śaṅkarācārya concludes the verse with a single significant word: मायया. The avatāra is a manifestation through the Lord's own Māyā. Just as explained in the previous verse, Bhagavān only appears to take birth. He is not born in the ordinary sense. His manifestation is an apparent embodiment, not a real transformation or limitation of His nature.

Therefore, even while appearing as a human being, Bhagavān remains unborn, changeless, omniscient, omnipotent, and the Lord of all beings. His embodiment is merely a means for interacting with the world while remaining untouched by it.

The Freedom of Īśvara and the Bondage of the Jīva

The essential distinction between the jīva and Īśvara continues from the previous verse. The jīva is controlled by avidyā, kāma, karma, and prakṛti. Its birth, experiences, and future embodiments are dictated by these factors.

Īśvara, on the other hand, is never under the control of prakṛti. Rather, He manifests while remaining its master. His avatāra is therefore not an effect produced by karma but an intentional manifestation arising from complete freedom and compassion.

Purpose Introduced but Not Yet Explained

Although Bhagavān states that He manifests when dharma declines and adharma rises, He has not yet explained the actual purpose of the avatāra. This verse answers only the question "When does the Lord manifest?" The next verse (4.8) answers the question "Why does He manifest?", where Bhagavān explicitly states His threefold purpose: protecting the righteous, destroying the wicked, and re-establishing dharma.

परित्राणाय साधूनां विनाशाय च दुष्कृताम्।

धर्मसंस्थापनार्थाय संभवामि युगे युगे॥८॥

(अहम्) साधूनाम् परित्राणाय दुष्कृताम् विनाशाय धर्मसंस्थापनार्थाय च युगे युगे संभवामि। 

परित्राणाय = for the protection, साधूनाम् = of the good, विनाशाय = for the destruction, च = and, दुष्कृताम् = of the wicked, धर्मसंस्थापनार्थाय = for the establishment of dharma, संभवामि = I take up form, युगे युगे = in every yuga.

I take up form in every yuga for the protection of the good, for the destruction of the wicked and for the establishment of dharma.

परित्राणाय – परित्राण, नपुं, च, एक
साधूनाम् – साधु, पुं, ष, बहु
विनाशाय – विनाश, पुं, च, एक
च – अव्ययम्
दुष्कृताम् – दुष्कृत, पुं, ष, बहु
धर्मसंस्थापनार्थाय – धर्मसंस्थापनार्थ, पुं, च, एक
संभवामि – सम् + भू धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - भू सत्तायाम् - भ्वादिः, उ-पु, एक
युगे – युग, नपुं, स, एक
युगे – युग, नपुं, स, एक

परित्राणाय परिरक्षणाय साधूनां सन्मार्गस्थानाम् विनाशाय च दुष्कृतां पापकारिणाम् किञ्च धर्मसंस्थापनार्थाय धर्मस्य सम्यक् स्थापनं तदर्थं संभवामि युगे युगे प्रतियुगम्।।तत्

Thus, for the complete protection (परित्राणाय परिरक्षणाय) of those who are established in the path of truth (साधूनां सन्मार्गस्थानाम्), and for the destruction (विनाशाय) of those sinful ones who commit evil deeds (दुष्कृतां पापकारिणाम्), further (किञ्च), for the very purpose of firmly establishing dharma (धर्मसंस्थापनार्थाय धर्मस्य सम्यक् स्थापनं तदर्थं), I manifest Myself in every age (संभवामि युगे युगे प्रतियुगम्). That is the truth (तत्).

Notes - The purpose of an avatara - What does avatara do?

Summary

• The central purpose of every avatāra is the firm re-establishment of dharma (धर्मसंस्थापनार्थाय).

• Dharma is restored by protecting those who live according to it and by removing those who actively destroy it.

• The protection of sādhus is comprehensive, while the destruction of the wicked becomes necessary when reform is no longer possible.

• Bhagavān manifests whenever required, without any fixed time or yuga, exercising complete freedom.

• The avatāra's birth, actions, and purpose are all divine and entirely different from those of a jīva.

• Avatāras may broadly be understood as power-dominated, which primarily remove cosmic threats, or jñāna-dominated, which establish dharma through teaching and exemplary living.

Detailed Notes

The Main Purpose of an Avatāra

Verse 4.8 answers the question left open in the previous verse: Why does Bhagavān manifest as an avatāra? The central statement of the verse is धर्मसंस्थापनार्थाय संभवामि. This is the primary sentence (प्रथम-अन्वय) and expresses the fundamental purpose of every avatāra. The word संस्थापन signifies not merely establishing, but firmly re-establishing dharma upon a stable foundation so that it endures for a long time. Since everything in the empirical world gradually declines, dharma periodically requires renewal and restoration.

The two preceding statements—परित्राणाय साधूनाम् and विनाशाय च दुष्कृताम्—explain how this restoration is accomplished. 

How Dharma is Re-established 

Dharma is not a physical object that can be established independently. Qualities such as truthfulness, compassion, non-violence, charity, and self-control exist only when they are practised by people. Therefore, dharma survives only through its practitioners.

Consequently, the Lord restores dharma by first protecting those who faithfully live according to it and by removing those who actively obstruct its practice. The protection of the righteous and the destruction of the wicked are therefore not independent objectives but together serve the higher purpose of re-establishing dharma.

Like a clock that occasionally requires resetting to function properly again, society periodically requires divine intervention to restore the proper functioning of dharma. Once firmly re-established, it continues to guide humanity until gradual decline again necessitates renewal.

Protection of the Righteous - परित्राणाय साधूनाम् 

Śaṅkarācārya explains: परित्राणाय परिरक्षणाय साधूनां सन्मार्गस्थानाम्.

The word परित्राण means complete protection in every respect (परिरक्षण). The term साधु does not merely refer to monks or renunciates but to all those established in the path of righteousness (सन्मार्गस्थानाम्). These are individuals who faithfully follow the Vedic way of life and uphold dharma through righteous conduct.

Such protection extends beyond mere physical safety. Bhagavān safeguards the preservation of dharma through those who embody and practise it, ensuring that the tradition of righteous living continues.

Destruction of the Wicked - विनाशाय च दुष्कृताम्

The second objective is: विनाशाय च दुष्कृताम्.

Śaṅkarācārya explains दुष्कृताम् as पापकारिणाम्—those who habitually perform sinful actions.

These are not merely people who occasionally commit mistakes, but those who have become embodiments of adharma, actively opposing righteousness and causing suffering to others. When such individuals become incapable of reform and their continued existence threatens the moral order, their destruction becomes necessary.

This destruction may take different forms depending on the situation. In some cases, transformation through instruction may suffice; in others, when no correction is possible, physical destruction becomes necessary to preserve the welfare of society.

Purpose of Avatāra: Firm Establishment of Dharma - धर्मसंस्थापनार्थाय

Śaṅkarācārya summarizes the central purpose: धर्मसंस्थापनार्थाय धर्मस्य सम्यक् स्थापनं तदर्थम्।

The Lord's ultimate purpose is not merely eliminating evil but firmly re-establishing dharma itself. This is accomplished both by removing obstacles to righteous living and by positively restoring the Vedic order through teaching, guidance, and personal example.

Thus, protection of the righteous and destruction of the wicked are both subordinate to the higher objective of establishing a society in which dharma can once again flourish and become the means for both अभ्युदय and निःश्रेयस.

Manifestation Whenever Required

Bhagavān concludes by saying: संभवामि युगे युगे।

The expression युगे युगे does not imply that Bhagavān necessarily manifests once in every Satya, Tretā, Dvāpara, or Kali Yuga. Rather, it means "whenever required."

There is no fixed schedule or predetermined time for an avatāra. Bhagavān alone knows when the decline of dharma has reached the point where divine intervention becomes necessary. The timing of the avatāra is therefore governed entirely by His own will and wisdom, not by any external rule or compulsion.

The word संभवामि, explained earlier in Verse 4.6, continues to indicate that Bhagavān manifests without any diminution of His omniscience, omnipotence, or lordship. His appearance is a divine manifestation, not an ordinary birth.

The Divinity of the Avatāra

Verses 4.6–4.8 together present the complete doctrine of avatāra.

• Verse 4.6 explains how the avatāra manifests—through Bhagavān's own Māyā while remaining unborn, changeless, and ever the Lord of all beings.

• Verse 4.7 explains when the avatāra manifests—whenever dharma seriously declines and adharma becomes dominant.

• Verse 4.8 explains why the avatāra manifests and how he fulfills the purpose—to protect the righteous, destroy the wicked, and firmly re-establish dharma.

Thus, Bhagavān's birth (जन्म), actions (कर्म), and purpose (प्रयोजन) are all completely divine and fundamentally different from those of a jīva, whose birth and actions are governed by karma.

Two Broad Types of Avatāra

Avatāras may broadly be classified into two categories.

Power-dominated avatāras primarily descend to remove powerful forces of adharma that threaten the very stability of the world. Their role is immediate and corrective, restoring cosmic order through divine power. Such manifestations may not necessarily follow the pattern of ordinary human birth and may assume whatever form is required for accomplishing their task.

Jñāna-dominated avatāras focus primarily on the long-term establishment of dharma through teaching and personal example. Their mission is to guide humanity toward mokṣa by restoring the understanding of the highest human goal. They generally undergo an ordinary human birth and life, living among people, demonstrating dharma through their conduct, and leaving behind teachings that continue to guide future generations long after their physical departure.

• Nature

  • Power-dominated avatāras: Power-dominated

  • Knowledge-dominated avataras: Knowledge-dominated

• Lifespan

  • Power-dominated avatāras: Urgent & Momentary - no full lifespan required as their appearance and disappearance is sudden

  • Knowledge-dominated avataras: Not urgent & they have a human lifespan from birth to death

• Form

  • Power-dominated avatāras: Need not be human

  • Knowledge-dominated avataras: Necessarily a Human

• Purpose

  • Power-dominated avatāras: To protect the creation from physical destruction

  • Knowledge-dominated avataras: To protect the creation from degradation by guiding towards good living (dharma or abhyudaya) and liberation (moksha or nishreyasa)

• Activity

  • Power-dominated avatāras: Protect the good and Destroy the wicked

  • Knowledge-dominated avataras: Teach and inspire the wicked to become good and teach the good to become free

• Impact

  • Power-dominated avatāras: Effect is momentary

  • Knowledge-dominated avataras: Effect lasts generations

In essence, the power-dominated avatāras protect creation from collapse, while the jñāna-dominated avatāras elevate creation toward perfection. Both are complementary: one ensures physical survival through destruction of adharma, the other ensures transcendence of that protected physicality through knowledge.

जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः।

त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन॥९॥

अर्जुन, एवम् यः मे दिव्यम् जन्म कर्म च तत्त्वतः वेत्ति, सः देहम् त्यक्त्वा पुनर्जन्म न एति। (सः) माम् एति। 

जन्म = birth, कर्म = actions, च = and, मे = my, दिव्यम् = Consciousness, एवम् = in this way, यः = one who, वेत्ति = knows, तत्त्वतः = truly, त्यक्त्वा = having given up, देहम् = the body, पुनर्जन्म = rebirth, न = not, एति = takes, माम् = to Me, एति = takes, सः = he, अर्जुन = O Arjuna

O Arjuna! In this way, one who knows my divine birth and actions, after having given up the body,  he does not take rebirth. (He) reaches Me.

जन्म – जन्म, नपुं, द्वि, एक

कर्म – कर्मन्, नपुं, द्वि, एक

च – अव्ययम्

मे – अस्मद्, ष, एक

दिव्यम् – दिव्य, नपुं, द्वि, एक

एवम् – अव्ययम्

यः – यद्, पुं, प्र, एक

वेत्ति – विद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - विदँ ज्ञाने - अदादिः, प्र-पु, एक

तत्त्वतः – अव्ययम्

त्यक्त्वा – अव्ययम्, कृदन्तरूपाणि - त्यज् + क्त्वा

देहम् – देह, पुं, द्वि, एक

पुनः - अव्ययम्

जन्म – र्जन्मन्, नपुं, द्वि, एक

न – अव्ययम्

एति – इ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - इण् गतौ - अदादिः, प्र-पु, एक

माम् – अस्मद्, द्वि, एक

एति – इ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - इण् गतौ - अदादिः, प्र-पु, एक

सः – तद्, पुं, प्र, एक

अर्जुन – अर्जुन, पुं, सं, एक

जन्म मायारूपं कर्म च साधूनां परित्राणादि मे मम दिव्यम् अप्राकृतम् ऐश्वरम् एवं यथोक्तं यः वेत्ति तत्त्वतः तत्त्वेन यथावत् त्यक्त्वा देहम् इमं पुनर्जन्म पुनरुत्पत्तिं न एति न प्राप्नोति। माम् एति आगच्छति सः मुच्यते हे अर्जुन।।नैष मोक्षमार्ग इदानीं प्रवृत्तः किं तर्हि पूर्वमपि

O Arjuna (हे अर्जुन), My (मे मम) birth (जन्म), appearing as a form of Maya (मायारूपं), and actions (कर्म च) such as the protection of the good (साधूनां परित्राणादि), are divine (दिव्यम्), not belonging to Maya (अप्राकृतम्), but belonging to the Lord (ऐश्वरम्). Whoever knows (यः वेत्ति) this just as said (एवं यथोक्तं), properly in truth (तत्त्वतः तत्त्वेन = यथावत्), upon giving up this body (त्यक्त्वा देहम् इमं), does not attain rebirth (पुनर्जन्म पुनरुत्पत्तिं न एति न प्राप्नोति), but comes to Me (माम् एति आगच्छति) and he is freed (सः मुच्यते). 

This path of liberation (एषः मोक्षमार्गः) is not only present now (इदानीं प्रवृत्तः), but was before also (पूर्वमपि).

Summary

• Verse 4.9 declares that Bhagavān’s birth, actions, and purpose are divine (अलौकिक), and one who truly knows them attains liberation.

• Bhagavān's birth is not caused by karma but is a free manifestation through His own Māyā while retaining His full divine nature.

• His actions of protecting the righteous, destroying the wicked, and establishing dharma are also divine and free from doership.

• Knowing the avatāra 'तत्त्वतः' means recognizing its true nature as Brahman manifesting through Māyā, not merely knowing the historical events.

• Such knowledge culminates in liberation: after giving up the body, there is no rebirth, and one attains oneness with Bhagavān.

• This path of liberation through devotion to and knowledge of Bhagavān's avatāra is an ancient and timeless means to mokṣa.

Notes: Knowing Avatara’s birth and action leads to Liberation - Mahavakya about jiva and avatara oneness

The avatara section concludes here by bridging it with Self-knowledge. Bhagavan’s advent and actions as avatara has been covered in previous 3 verses: 4.6-8 and his further acts will also be explained in 4.11-14.

The Divinity of Bhagavān's Birth, Actions, and Purpose (जन्म कर्म च मे दिव्यम्)

Verse 4.9 concludes the teaching on avatāra begun in verses 4.6–4.8. Bhagavān now declares that His birth (जन्म), actions (कर्म), and, by implication through the word च, the purpose (प्रयोजन) of His avatāra explained in the previous verses, are all दिव्यम्—divine and transcendental. They are not ordinary worldly events subject to ignorance and karma.

The word दिव्यम् is explained as अलौकिकम्, अप्राकृतम्, and ऐश्वरम्. It means that Bhagavān's manifestation lies beyond ordinary worldly experience and cannot be fully comprehended by the human intellect. Unlike a jīva, whose embodiment is produced by karma, Bhagavān manifests entirely by His own will. His embodiment is described as अप्रच्युत-ज्ञान-ऐश्वर्यादि-शक्तिकम्—never separated from His infinite knowledge, lordship, power, strength, and other divine qualities. It is अतिविशुद्धसत्त्वमयम्, constituted of exceedingly pure sattva, and is माया-विलासितम्, a manifestation brought about through His own Māyā. Thus His body is not a karmically produced material body but a divine manifestation, sometimes described as दिव्यमङ्गलशरीरग्रहणरूपम्. Śrī Ramakrishna similarly described Bhagavān's body as चिन्मय, consciousness itself appearing in visible form.

Because Bhagavān's nature is infinite, His manifestations and līlās remain beyond complete intellectual comprehension. Whether His simultaneous presence in many places, His extraordinary powers, or His apparently human emotions, everything in His avatāra is ultimately अलौकिक. Devotees may understand the purpose behind these manifestations, but their complete depth always transcends ordinary understanding.

Knowing the Avatāra in Truth (यः वेत्ति तत्त्वतः)

The promise of liberation is not for one who merely knows the stories of the avatāra but for one who knows them तत्त्वतः—as they truly are. Śaṅkarācārya glosses this as तत्त्वेन, यथावत्, exactly in accordance with reality.

To know Bhagavān तत्त्वतः is to understand that although He appears to take birth and perform actions, His true nature always remains अजः, अव्ययात्मा, अकर्ता, and अभोक्ता. His manifestation is an appearance through Māyā and never a real transformation or limitation of Brahman. One recognises that His body and actions are deliberate manifestations undertaken solely for the welfare of creation while His essential nature remains untouched.

True knowledge therefore includes devotion that sees beyond the external form to Bhagavān's real nature. Many saw Śrī Kṛṣṇa, but not all recognised Him. दुर्योधन saw only a human being, whereas great devotees recognised the Supreme Lord standing before them. Thus तत्त्वतः implies not intellectual information but a firm vision of Bhagavān's true nature.

Liberation Through Knowledge of the Avatāra

Bhagavān declares: त्यक्त्वा देहं पुनर्जन्म नैति मामेति। 

One who knows the avatāra in this manner, upon giving up the body, is no longer subject to rebirth but attains Bhagavān Himself. Śaṅkarācārya explains मामेति as आगच्छति and ultimately सः मुच्यते—he becomes liberated.

The expression त्यक्त्वा देहम् admits more than one interpretation. It may refer literally to videha-mukti, where liberation is attained after death. It may also indicate jīvanmukti, where the notion "I am the body" is destroyed while living. From the standpoint of devotion to सगुण ब्रह्म, it may also include क्रम-मुक्ति, where the devotee reaches ब्रह्मलोक and attains final liberation there.

How Knowledge of the Avatāra Leads to Liberation

The teaching goes beyond merely understanding that Bhagavān descends. Realising the true nature of the avatāra ultimately reveals the true nature of oneself. Bhagavān's embodiment is known to be a deliberate appearance through Māyā while His essential nature is Brahman. Likewise, the individual jīva is also only an apparent individuality whose true nature is Brahman.

Thus the verse implicitly points toward the identity of jīva and avatāra at the level of their substratum. Both are mithyā appearances, though the avatāra differs fundamentally from the ordinary jīva because it is never subject to ignorance or karma. Recognising the substratum of the avatāra naturally culminates in recognising one's own substratum as Brahman. In this sense, the verse points toward the implied teaching of जीव-अवतार-ऐक्यम्, ultimately resolved in Brahman alone.

One may also distinguish the different orders of reality involved. The avatāra is a deliberate manifestation through Māyā, while the universe itself is the cosmic manifestation of Īśvara. Both serve as supports for spiritual inquiry, ultimately leading the seeker beyond all names and forms to the realization of परमार्थिक-सत्ता, Brahman.

An Ancient Path to Liberation

Śaṅkarācārya concludes by observing that this teaching is not something newly introduced by Śrī Kṛṣṇa. एषः मोक्षमार्गः इदानीं प्रवृत्तः न; पूर्वमपि। Devotion to Bhagavān's avatāras as a means to liberation is an eternal path that has existed from ancient times. Countless seekers in the past attained liberation through devotion to Bhagavān's manifestations, and the next verse explains the process by which such devotees gradually attain Him.

The Gospel of Sri Ramakrishna 38.4:

Master: “However great and infinite God may be, His Essence can and does manifest itself through man by His mere will. God's Incarnation as a man cannot be explained by analogy. One must feel it for oneself and realize it by direct perception. An analogy can give us only a little glimpse. By touching the horns, legs, or tail of a cow, we in fact touch the cow herself; but for us the essential thing about a cow is her milk, which comes through the udder. The Divine Incarnation is like the udder. God incarnates Himself as man from time to time in order to teach people devotion and divine love.”

वीतरागभयक्रोधा मन्मया मामुपाश्रिताः।

बहवो ज्ञानतपसा पूता मद्भावमागताः॥१०॥

वीतरागभयक्रोधाः मन्मयाः माम् उपाश्रिताः ज्ञानतपसा पूताः (सन्ताः) बहवः मद्भावम् आगताः। 

वीतरागभयक्रोधाः = those devoid of attachment, fear and anger, मन्मयाः = absorbed in Me, माम् = Me, उपाश्रिताः = those who have taken refuge, बहवः = many, ज्ञानतपसा = by the austerity of knowledge, पूताः = purified, मत् भावम् = My state, आगताः = have attained

Many, who are—devoid of attachment, fear and anger, absorbed in Me, have taken refuge in Me, and purified by the austerity of knowledge—have attained My state. 

वीतरागभयक्रोधाः – वीतरागभयक्रोध, पुं, प्र, बहु

मन्मयाः – मन्मय, पुं, प्र, बहु

माम् – अस्मद्, द्वि, एक

उपाश्रिताः – उपाश्रित, पुं, प्र, बहु, कृदन्तरूपाणि - उप + आङ् + श्रि + क्त - श्रिञ् सेवायाम् - भ्वादिः - सेट्

बहवः – बहु, पुं, प्र, बहु

ज्ञानतपसा – ज्ञानतपस्, नपुं, तृ, एक

पूताः – पूत, पुं, प्र, बहु

मद्भावम् – मद्भाव, पुं, द्वि, एक

आगताः – आगत, पुं, प्र, बहु, कृदन्तरूपाणि - आङ् + गम् + क्त - गमॢँ गतौ - भ्वादिः - अनिट्

वीतरागभयक्रोधाः रागश्च भयं च क्रोधश्च वीताः विगताः येभ्यः ते वीतरागभयक्रोधाः मन्मयाः ब्रह्मविदः ईश्वराभेददर्शिनः मामेव च परमेश्वरम् उपाश्रिताः केवलज्ञाननिष्ठा इत्यर्थः। बहवः अनेके ज्ञानतपसा ज्ञानमेव च परमात्मविषयं तपः तेन ज्ञानतपसा पूताः परां शुद्धिं गताः सन्तः मद्भावम् ईश्वरभावं मोक्षम् आगताः समनुप्राप्ताः। इतरतपोनिरपेक्षज्ञाननिष्ठा इत्यस्य लिङ्गम् ज्ञानतपसा इति विशेषणम्।।तव तर्हि रागद्वेषौ स्तः येन केभ्यश्चिदेव आत्मभावं प्रयच्छसि न सर्वेभ्यः इत्युच्यते

Those who are free from attachment, fear and anger (वीतरागभयक्रोधाः) — that is, the ones from whom attachment, fear and anger (रागश्च भयं च क्रोधश्च) are gone (वीताः विगताः येभ्यः), the knowers of Brahman (मन्मयाः ब्रह्मविदः) and seers of non-difference with Ishvara (ईश्वराभेददर्शिनः), those who established in knowledge “I am the Supreme Lord” (मामेव च परमेश्वरम् उपाश्रिताः केवलज्ञाननिष्ठाः) — this is the intended meaning (इत्यर्थः).

Many (बहवः अनेके) have purified themselves through austerity which is knowledge alone related to the Supreme Self (ज्ञानतपसा ज्ञानमेव च परमात्मविषयं तपः); by that austerity of knowledge (तेन ज्ञानतपसा) they became thoroughly purified (पूताः परां शुद्धिं गताः सन्तः) and attained (आगताः समनुप्राप्ताः) the true state of the Lord, liberation (मद्भावम् ईश्वरभावं मोक्षम्).

It is also shown that establishment in knowledge is independent of other austerities (इतरतपोनिरपेक्षज्ञाननिष्ठा), and this is indicated by the specific qualifier “by austerity of knowledge” (इत्यस्य लिङ्गम् ज्ञानतपसा इति विशेषणम्). If you say, “then your likes and dislikes still remain” (तव तर्हि रागद्वेषौ स्तः), it is replied that “due to which you grant Self-realisation only to some (येन केभ्यश्चित् एव आत्मभावं प्रयच्छसि) and not to all (न सर्वेभ्यः)” — it is thus said (इत्युच्यते).

Summary

• Verse 4.10 explains the process by which the knowledge of Bhagavān's avatāra, introduced in Verse 4.9, culminates in liberation.

• The spiritual progression presented by Bhagavān is: मामुपाश्रिताः → मन्मयाः → वीतरागभयक्रोधाः → ज्ञानतपसा पूताः → मद्भावमागताः.

• The journey begins with taking refuge in Bhagavān through devotion (मामुपाश्रिताः), which gradually fills the mind entirely with the Lord (मन्मयाः).

• As devotion deepens, attachment, fear and anger naturally disappear (वीतरागभयक्रोधाः), resulting in purification of the mind.

• A purified mind becomes fit for Self-knowledge. This knowledge itself becomes the highest tapas (ज्ञानतपसा), destroying ignorance, the root impurity.

• Through steadfast abidance in this knowledge, the seeker attains Bhagavān's own nature (मद्भावमागताः), which is mokṣa.

• Śaṅkarācārya interprets the verse from the standpoint of the accomplished seeker: मन्मयाः means knowers of Brahman who see no difference from Īśvara (ईश्वराभेददर्शिनः), and मामुपाश्रिताः means establishment in Self-knowledge alone (केवलज्ञाननिष्ठाः).

• The expression ज्ञानतपसा teaches that at this stage no external austerity is required; knowledge itself is the supreme tapas and purifier.

• Bhagavān emphasizes that this is not a new path. Many seekers in the past have attained liberation through this same discipline of devotion culminating in knowledge.

• The Bhāṣya concludes by introducing the next verse through the pūrvapakṣa: if only devotees attain liberation, does Bhagavān become partial? This objection is answered in Verse 4.11.

Notes

The Process from Devotion to Liberation

Verse 4.10 explains the process by which the realization promised in the previous verse is attained. Verse 4.9 declared that one who truly knows Bhagavān's divine birth and actions (जन्म कर्म च मे दिव्यम्) attains Him (मामेति). This verse explains the inner transformation that makes such realization possible. 

Bhagavān presents a gradual sequence: मामुपाश्रिताः → मन्मयाः → वीतरागभयक्रोधाः → ज्ञानतपसा पूताः → मद्भावमागताः. The journey begins with surrender to Bhagavān (मामुपाश्रिताः), develops into complete absorption in Him (मन्मयाः), results in the removal of mental impurities (वीतरागभयक्रोधाः), culminates in the highest knowledge (ज्ञानतपसा पूताः), and finally leads to liberation (मद्भावमागताः).

मामुपाश्रिताः — Taking Refuge in Bhagavān

The first step is to take complete refuge in Bhagavān (मामुपाश्रिताः). This means wholehearted surrender, unwavering devotion, and dependence upon Bhagavān alone. Although Bhagavān speaks here as Śrī Kṛṣṇa, the teaching applies equally to every manifestation of Bhagavān, whether Śrī Rāma, Śiva, Devī, Dakṣiṇāmūrti, or any other avatāra. 

Śrī Kṛṣṇa's avatāra is especially marked by extraordinary accessibility (सौलभ्य). Unlike Śrī Rāma, who lived as a prince with royal dignity (गाम्भीर्य), Śrī Kṛṣṇa lived among ordinary people as a cowherd boy, making Himself available to everyone—men, women, children, sages, animals, and even those ordinarily rejected by society, such as Kubjā. This accessibility makes devotion to the avatāra natural and intimate. 

Śaṅkarācārya interprets this expression from the highest standpoint as मामेव परमेश्वरम् उपाश्रिताः केवलज्ञाननिष्ठाः—those who have taken refuge in Me as the Supreme Lord, meaning those established solely in the knowledge of the Self.

मन्मयाः — Becoming Filled with Bhagavān

Through constant devotion, the mind gradually becomes completely filled with Bhagavān (मन्मयाः). The devotee continuously remembers Bhagavān's names, forms, qualities, and divine līlās until remembrance becomes spontaneous and effortless. Separation from Bhagavān becomes unbearable even for a moment. 

This ideal is illustrated by the Nārada Bhakti Sūtras: नारदस्तु तदर्पिताखिलाचारता तद्विस्मरणे परमव्याकुलतेति (19) and तद्यथा व्रजगोपिकानाम् (21), where the Vraja Gopīs exemplify supreme devotion. 

The avatāras provide an immense field for meditation because one can contemplate their names, forms, līlās, teachings, and divine qualities, engaging every faculty of the mind. Śaṅkarācārya gives the philosophical meaning of this expression by defining मन्मयाः as ब्रह्मविदः ईश्वराभेददर्शिनः—knowers of Brahman who perceive no difference between themselves and Īśvara. Thus devotion matures into non-dual knowledge.

वीतरागभयक्रोधाः — Freedom from Mental Impurities

As Bhagavān increasingly occupies the heart, worldly attachments lose their hold, leading naturally to freedom from attachment, fear, and anger (वीतरागभयक्रोधाः). Attachment (राग) is the root from which fear (भय) and anger (क्रोध) arise. Fear comes from the possibility of losing what one is attached to, while anger arises when obstacles prevent the fulfilment of one's desires. Therefore, when attachment is removed through devotion, fear and anger disappear automatically. 

These three also represent the larger group of mental impurities known as the षड्रिपु. Their removal signifies the maturity of karma-yoga and bhakti-yoga, producing the purity of mind required for Self-knowledge. 

Śaṅkarācārya defines the expression simply as रागश्च भयं च क्रोधश्च वीताः विगताः येभ्यः ते वीतरागभयक्रोधाः—those from whom attachment, fear, and anger have departed.

ज्ञानतपसा पूताः — Knowledge as the Supreme Tapas

Once the mind has become pure, Bhagavān grants Self-knowledge, either directly or through the Guru, who is Himself a manifestation of Bhagavān. This knowledge itself becomes tapas (ज्ञानतपसा). Tapas here does not merely mean physical austerity or bodily discipline; it means sustained one-pointed abidance in the truth. 

Śaṅkarācārya explains: ज्ञानमेव च परमात्मविषयं तपः—knowledge of the Supreme Self itself is tapas. By this knowledge, the seeker becomes completely purified: तेन ज्ञानतपसा पूताः परां शुद्धिं गताः. Unlike other forms of austerity, which remove secondary impurities, knowledge destroys the root impurity—ignorance (अविद्या). Therefore Bhagavān later declares, न हि ज्ञानेन सदृशं पवित्रमिह विद्यते (Bhagavad Gītā 4.38), "There is no purifier equal to knowledge." The Muṇḍaka Upaniṣad likewise declares, क्षीयन्ते चास्य कर्माणि तस्मिन् दृष्टे परावरे (2.2.8), "All karmas are destroyed upon the realization of Brahman." 

Śaṅkarācārya further notes that the very expression ज्ञानतपसा indicates that no other austerity is required at this stage: इतरतपोनिरपेक्षज्ञाननिष्ठा इत्यस्य लिङ्गं 'ज्ञानतपसा' इति विशेषणम्. The qualifier "knowledge-tapas" shows that steadfast abidance in knowledge alone is tapas which is sufficient for liberation.

मद्भावमागताः — Attaining Bhagavān

The culmination of the entire process is expressed by the words मद्भावमागताः. This is the same teaching conveyed in the previous verse by the expression मामेति. Attaining Bhagavān does not mean travelling to a particular heavenly realm or loka. Rather, it means realizing one's identity with Bhagavān, the attainment of Brahman. Śaṅkarācārya explains this explicitly: मद्भावम् ईश्वरभावं मोक्षम् आगताः समनुप्राप्ताः—they attain the state of the Lord, which is liberation itself. This is identical with the Upaniṣadic declaration ब्रह्मवित् ब्रह्मैव भवति (Muṇḍaka Upaniṣad 3.2.9), "The knower of Brahman becomes Brahman."

An Ancient and Well-Established Path

Bhagavān emphasizes that this path is not newly introduced by saying बहवः—many seekers have already followed it. 

Devotion to Bhagavān's avatāra culminating in Self-knowledge has always been a well-established means to liberation. Countless devotees in the past attained mokṣa through this very discipline. The avatāras provide a rich field for contemplation because their names, forms, qualities, teachings, and divine sports (līlās) enable every sense and every faculty of the mind to become absorbed in Bhagavān. Saints such as Sūrdās, Mīrābāī, Tulasīdās, and many others exemplify this path of complete devotion leading ultimately to the realization of Bhagavān's true nature.

Transition to the Next Verse

The Bhāṣya concludes by introducing the next verse through a logical objection (पूर्वपक्ष). If only those who take refuge in Bhagavān attain liberation, does this not imply that Bhagavān is partial (वैषम्य)? 

Śaṅkarācārya formulates the objection as: तव तर्हि रागद्वेषौ स्तः ... येन केभ्यश्चिदेव आत्मभावं प्रयच्छसि न सर्वेभ्यः—"Then You must possess likes and dislikes, since You grant liberation only to some and not to everyone." Bhagavān answers this doubt in the next verse (4.11), explaining that His grace is completely impartial and that He responds equally to all according to the manner in which they approach Him.

ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्।

मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः॥११॥  

पार्थ यथा ये माम् प्रपद्यन्ते तथा एव अहम् तान् भजामि । मनुष्याः सर्वशः मम वर्त्मा अनुवर्तन्ते । 

ये = those who, यथा = with whatever (desire), माम् = Me, प्रपद्यन्ते = worship, तान् = to them, तथा एव = by granting that very desire, भजामि = bestow grace, अहम् = I, मम = my, वर्त्म = path, अनुवर्तन्ते = follow, मनुष्याः = humans, पार्थ = Partha, सर्वशः = by all means

Those who worship Me with whatever desire, I bestow grace by granting that very desire to them. O Partha! Humans follow my path by all means.

ये – यद्, पुं, प्र, बहु

यथा – अव्ययम्

माम् – अस्मद्, द्वि, एक

प्रपद्यन्ते – प्र + पद् धातुरूपाणि - पदँ गतौ - दिवादिः - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम्, प्र-पु, बहु

तान् – तद्, पुं, द्वि, बहु

तथैव – अव्ययम्

भजामि – भज् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - भजँ सेवायाम् - भ्वादिः, उ-पु, एक

अहम् – अस्मद्, प्र, एक

मम – अस्मद्, ष, एक

वर्त्मा – वर्त्मन्, नपुं, द्वि, एक

अनुवर्तन्ते – अनु + वृत् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् वृतुँ वर्तने - भ्वादिः, प्र-पु, बहु

मनुष्याः – मनुष्य, पुं, प्र, बहु

पार्थ – पार्थ, पुं, सं, एक

सर्वशः – अव्ययम्

ये यथा येन प्रकारेण येन प्रयोजनेन यत्फलार्थितया मां प्रपद्यन्ते तान् तथैव तत्फलदानेन भजामि अनुगृह्णामि अहम् इत्येतत्। तेषां मोक्षं प्रति अनर्थित्वात्। न हि एकस्य मुमुक्षुत्वं फलार्थित्वं च युगपत् संभवति। अतः ये फलार्थिनः तान् फलप्रदानेन ये यथोक्तकारिणस्तु अफलार्थिनः मुमुक्षवश्च तान् ज्ञानप्रदानेन ये ज्ञानिनः संन्यासिनः मुमुक्षवश्च तान् मोक्षप्रदानेन तथा आर्तान् आर्तिहरणेन इत्येवं यथा प्रपद्यन्ते ये तान् तथैव भजामि इत्यर्थः। न पुनः रागद्वेषनिमित्तं मोहनिमित्तं वा कञ्चित् भजामि। सर्वथापि सर्वावस्थस्य मम ईश्वरस्य वर्त्म मार्गम् अनुवर्तन्ते मनुष्याः यत्फलार्थितया यस्मिन् कर्मणि अधिकृताः ये प्रयतन्ते ते मनुष्या अत्र उच्यन्ते हे पार्थ सर्वशः सर्वप्रकारैः।।यदि तव ईश्वरस्य रागादिदोषाभावात् सर्वप्राणिषु अनुजिघृक्षायां तुल्यायां सर्वफलप्रदानसमर्थे च त्वयि सति वासुदेवःसर्वम् इति ज्ञानेनैव मुमुक्षवः सन्तः कस्मात् त्वामेव सर्वे न प्रतिपद्यन्ते इति शृणु तत्र कारणम्

By whatever way (यथा येन प्रकारेण), with whatever purpose (येन प्रयोजनेन), and with whatever desired result (of action) (यत्फलार्थितया), those who worship me (ये मां प्रपद्यन्ते), since liberation is not desired by them (तेषां मोक्षं प्रति अनर्थित्वात्), I bestow grace by granting that very result (of action) (तान् तथैव तत्फलदानेन भजामि अनुगृह्णामि अहम्). This is the meaning (इत्येतत्). Because in one and the same person, both desiring liberation and fruits (of action) cannot exist simultaneously (न हि एकस्य मुमुक्षुत्वं फलार्थित्वं च युगपत् संभवति). Therefore (अतः), those who seek specific results (of action) (ये फलार्थिनः), I grant those results (of action) (तान् फलप्रदानेन). But those who do (niyata karma) as prescribed (ये यथा उक्तकारिणः तु), not desiring results (of action) and seeking liberation (अफलार्थिनः मुमुक्षवः च), to them (तान्) I grant knowledge (ज्ञानप्रदानेन). Those who are knowers (intellectually), renounced doership, and seekers of liberation (ये ज्ञानिनः संन्यासिनः मुमुक्षवश्च), to them (तान्) I grant liberation (मोक्षप्रदानेन). Similarly, those who are afflicted (तथा आर्तान्), by removing their afflictions (आर्तिहरणेन). In this manner (इत्येवं), those who worship me (ये यथा प्रपद्यन्ते), I grant them accordingly (तान् तथैव भजामि), this is the meaning (इत्यर्थः). Again, not due to likes and dislikes (न पुनः रागद्वेषनिमित्तं) or due to confusion (मोहनिमित्तं वा), do I grant something (कञ्चित् भजामि). O Partha (हे पार्थ)! Humans (मनुष्याः) follow my, the Lord’s, path (मम ईश्वरस्य वर्त्म मार्गम् अनुवर्तन्ते) in all conditions (सर्वावस्थस्य) by all means (सर्वशः सर्वप्रकारैः) always (सर्वथापि). They are said to be humans here (ते मनुष्याः अत्र उच्यन्ते) who strive with desire for the results of action (ये यत्फलार्थितया प्रयतन्ते) in whatever action (they are) qualified (यस्मिन् कर्मणि अधिकृताः).

Thus, if of your Ishvara (यदि तव ईश्वरस्य), due to the absence of defects such as attachment and aversion (रागादिदोषाभावात्), and because your desire to bless and your capability to grant results upon all beings being uniform (सर्वप्राणिषु अनुजिघृक्षायां तुल्यायां सर्वफलप्रदानसमर्थे च), then, when you are there (त्वयि सति), and the seekers of liberation being there with the knowledge that Vasudeva alone is all (वासुदेवः सर्वम् इति ज्ञानेनैव मुमुक्षवः सन्तः), why don’t all worship you alone (कस्मात् त्वामेव सर्वे न प्रतिपद्यन्ते)? Listen (शृणु), to the reason in this matter (तत्र कारणम्).

Notes: Establishment of free-will of jiva with Bhagavan merely fulfilling what they wish for

Summary

• Bhagavān refutes the charge of partiality by declaring that He responds to every seeker exactly according to the way they approach Him (ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्).

• Ishvara is the impartial karma-phala-dātā. He grants results according to the seeker's intention (फलार्थिता), not according to personal likes or dislikes.

• Those who seek worldly results receive worldly results; those who seek knowledge receive knowledge; those who seek liberation receive liberation.

• A person cannot simultaneously be a true mumukṣu and a seeker of worldly enjoyments, since mokṣa and worldly desires arise from opposite orientations of the mind.

• Bhagavān identifies four broad categories of devotees: the afflicted (आर्त), the seeker of wealth/results (अर्थार्थी), the seeker of knowledge (जिज्ञासु/mumukṣu), and the knower (ज्ञानी), granting each what is appropriate.

• All Vedic worship ultimately reaches Bhagavān because He alone is the inner Self (सर्वात्मा) of every deity.

• Worship of deities such as Indra, Varuṇa and Vāyu is indirectly worship of Ishvara, since He alone dispenses the fruits through those deities.

• "मम वर्त्म" means that all qualified Vedic worship ultimately follows the path laid down by Bhagavān and culminates in Him.

• Śaṅkarācārya explains that "मनुष्याः" here refers specifically to karma-adhikārīs—those qualified to perform Vedic karma.

• Bhagavān's equal compassion raises a further question: if He is equally compassionate and capable of granting liberation to everyone, why do not all seek Him alone? This naturally introduces the next verse.

Detailed Notes

Bhagavān removes the accusation of partiality

The previous verse (4.10) stated that devotees who take refuge in Bhagavān attain His own nature (मद्भावम् आगताः). This gives rise to a possible objection: "If only those devoted to You receive liberation, does that not make You partial?" Bhagavān answers that there is absolutely no partiality on His part. He simply responds according to the disposition, desire and aspiration with which each individual approaches Him.

The main sentence of the verse is: ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्।

Śaṅkara explains: येन प्रकारेण — in whatever manner, येन प्रयोजनेन — with whatever purpose, यत्फलार्थितया — desiring whatever result, मां प्रपद्यन्ते — they approach Me, तान् तथैव तत्फलदानेन भजामि — I bless them by granting precisely that result.

Thus Bhagavān does not arbitrarily decide what to give. He grants exactly what the seeker desires and has become qualified to receive.

Bhagavān is the impartial karma-phala-dātā

The word "भजामि" here does not mean "I worship them." Śaṅkara glosses it as:

भजामि = अनुगृह्णामि — "I bless them."

Bhagavān is the giver of the fruits of karma (कर्मफलदाता). He does not impose liberation upon those who seek worldly enjoyments, nor does He deny liberation to those who sincerely seek Him.

The principle is extremely simple: Seek wealth — Bhagavān grants wealth, Seek enjoyment — Bhagavān grants enjoyment, Seek removal of suffering — Bhagavān removes suffering, Seek knowledge — Bhagavān grants knowledge, Seek only Bhagavān — Bhagavān gives Himself.

Therefore the difference in results originates in the desires of the seekers, not in Bhagavān.

Take the example of fertile earth. The earth is impartial. Whatever seed is planted, that alone grows. If mango is planted, mango grows. If coconut is planted, coconut grows. The earth cannot be blamed for producing different fruits. Likewise Bhagavān simply fructifies the seed that the devotee plants through his/her intention and karma.

Mere desire is insufficient; proper karma is implied

The expression यथा does not merely mean "whatever one wishes." It refers to properly undertaking the means prescribed by the śāstra.

The seeker first entertains a desire (फलार्थिता), performs the appropriate Vedic karma or upāsanā with proper resolve (सङ्कल्प), and finally prays to Bhagavān for the result. Bhagavān then grants the appropriate fruit as karma-phala-dātā.

Thus the verse presupposes proper performance of karma.

Kamya-karma performed carelessly or contrary to śāstra cannot be expected to produce the intended result. In Vedic rituals, correctness of mantra, action, intention and observance are all important. Nitya-karma also forms the basis for the effectiveness of kāmya and prāyaścitta karmas.

However, when actions are offered purely as devotion to Bhagavān without desire for results, these technical considerations lose their primary importance because the emphasis shifts from ritual precision to surrender.

Why seekers of worldly results do not seek mokṣa

Śaṅkara makes an important statement: न हि एकस्य मुमुक्षुत्वं फलार्थित्वं च युगपत् सम्भवति।

"The desire for liberation and the desire for worldly results cannot simultaneously exist in the same person."

These are fundamentally opposite orientations.

A kāmī seeks: preservation of individuality, fulfilment through objects, dependence upon the world, continuation of saṃsāra.

A mumukṣu seeks: freedom from individuality, knowledge of the Self, independence (स्वातन्त्र्य), freedom from saṃsāra.

Therefore Bhagavān cannot be blamed for not giving mokṣa to those who have never sought it.

Śaṅkara identifies four kinds of seekers

Śaṅkarācārya interprets Bhagavān's statement as encompassing four broad classes of devotees.

(1) फलार्थिनः / अर्थार्थी - Those who seek worldly results.

तान् फलप्रदानेन - Bhagavān grants the desired results.

(2) यथोक्तकारिणः अफलार्थिनः मुमुक्षवः - Those who perform nitya-karma according to śāstra without desire for worldly fruits and who seek liberation.

तान् ज्ञानप्रदानेन - Bhagavān grants Self-knowledge by purifying their minds.

(3) ज्ञानिनः संन्यासिनः मुमुक्षवः - Those already established in knowledge who seek complete abidance.

तान् मोक्षप्रदानेन - Bhagavān grants liberation.

(4) आर्ताः - Those afflicted by suffering.

तान् आर्तिहरणेन - Bhagavān removes their suffering.

These correspond to the four devotees discussed later in Bhagavad Gītā 7.16.

"मम वर्त्म" — everyone ultimately follows My path

The second half of the verse states:

मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः।

Bhagavān explains that all human beings ultimately follow His path.

Two complementary meanings emerge.

1. First, all pursuits ultimately seek Bhagavān because He alone is the essence of everything.

   • Every object is a manifestation of Bhagavān.

   • Every desire is ultimately a search for happiness.

   • Happiness itself is a manifestation of Bhagavān.

Thus even an ordinary worldly pursuit unknowingly seeks Him.

2. Secondly, according to Śaṅkara, "मनुष्याः" specifically means karma-adhikārīs: यस्मिन् कर्मणि अधिकृताः ये प्रयतन्ते ते मनुष्याः। Those qualified to perform Vedic karma who undertake those actions according to śāstra are said here to be "manuṣyas." Since the Vedas originate from Bhagavān, all properly performed Vedic karmas ultimately become His path.

Thus "मम वर्त्म" means both:

• the path prescribed by Bhagavān, and

• the path ultimately leading to Bhagavān.

Worship of deities ultimately reaches Ishvara

Bhagavān extends the discussion beyond direct devotion to Himself.

Even when people worship Indra, Varuṇa, Vāyu or other Vedic deities seeking specific results, they are still indirectly worshipping Him because He alone is their inner Self.

सर्वदेवानामपि मदात्मतत्त्वात्। The deities merely function as cosmic administrators within the order established by Ishvara. The actual bestower of all fruits remains Bhagavān alone.

Hence Bhagavān later declares (9.23): येऽप्यन्यदेवताभक्ता यजन्ते श्रद्धयान्विताः। तेऽपि मामेव कौन्तेय यजन्त्यविधिपूर्वकम्॥ 

Therefore there is no contradiction between worshipping different deities and the supremacy of Ishvara. The difference lies only in whether the worship is direct or indirect.

The lecture also cites the famous Ṛgvedic declaration: एकं सद्विप्रा बहुधा वदन्ति - "Reality is one; the wise speak of it in many ways."

Likewise the Śiva-Mahimna-Stotra compares all spiritual paths to rivers flowing into the same ocean.

Bhagavān is easier to approach than the deities

The deities function within the laws of karma and therefore require specific rituals, injunctions and procedures.

Bhagavān, however, is freely available. He later declares: पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति।  He asks only for devotion, not ritual complexity. Thus direct devotion to Bhagavān is presented as the simplest and highest means.

The transition to the next verse

Śaṅkara now raises a deeper question.

If Ishvara:

• is completely free from attachment and aversion (रागादिदोषाभावात्),

• has equal compassion toward all beings (सर्वप्राणिषु अनुजिघृक्षायां तुल्यायाम्),

• possesses unlimited capacity to grant every result (सर्वफलप्रदानसमर्थः),

then why do not all people seek Him alone, knowing: वासुदेवः सर्वम्।

Why do they continue pursuing limited results through various deities and karmas rather than directly seeking liberation?

Śaṅkara concludes: शृणु तत्र कारणम् - "Listen to the reason."

This becomes the natural introduction to the following verse (4.12), which explains why most people seek finite results instead of mokṣa.

काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः।

क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा॥१२॥

इह मानुषे लोके कर्मणाम् सिद्धिम् काङ्क्षन्तः देवताः यजन्ते कर्मजा सिद्धिः हि क्षिप्रम् भवति। 

काङ्क्षन्तः = those longing, कर्मणाम् = of actions, सिद्धिम् = fruits, यजन्ते = worship, इह = here, देवताः = gods, क्षिप्रम् = quickly, हि = indeed, मानुषे लोके = in human world, सिद्धिः = success, भवति = comes, कर्मजा = born of action

Those longing for the fruits of actions, worship the gods here. Indeed, in the human world, success born of action comes quickly.

काङ्क्षन्तः – काङ्क्षत्, पुं, प्र, बहु, कृदन्तरूपाणि - काङ्क्ष् + शतृँ - काक्षिँ काङ्क्षायाम् - भ्वादिः - सेट्

कर्मणाम् – कर्मन्, नपुं, ष, बहु

सिद्धिम् – सिद्धि, स्त्री, द्वि, एक

यजन्ते – यज् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - यजँ देवपूजासङ्गतिकरणदानेषु - भ्वादिः, प्र-पु, बहु

इह – अव्ययम्

देवताः – देवता, स्त्री, प्र, बहु

क्षिप्रम् – अव्ययम्

हि – अव्ययम्

मानुषे – मानुष, पुं, स, एक

लोके – लोक, पुं, स, एक

सिद्धिः – सिद्धि, स्त्री, प्र, एक

भवति –भू धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - भू सत्तायाम् - भ्वादिः, प्र-पु, एक

कर्मजा – कर्मजा, स्त्री, प्र, एक

काङ्क्षन्तः अभीप्सन्तः कर्मणां सिद्धिं फलनिष्पत्तिं प्रार्थयन्तः यजन्ते इह अस्मिन् लोके देवताः इन्द्राग्न्याद्याः अथ योऽन्यां देवतामुपास्ते अन्योऽसावन्योऽहमस्मीति न स वेद यथा पशुरेवं स देवानाम् (बृ0 उ0 1.4.10) इति श्रुतेः। तेषां हि भिन्नदेवतायाजिनां फलाकाङ्क्षिणां क्षिप्रं शीघ्रं हि यस्मात् मानुषे लोके मनुष्यलोके हि शास्त्राधिकारः। क्षिप्रं हि मानुषे लोके इति विशेषणात् अन्येष्वपि कर्मफलसिद्धिं दर्शयति भगवान्। मानुषे लोके वर्णाश्रमादिकर्माणि इति विशेषः तेषां च वर्णाश्रमाद्यधिकारिकर्मणां फलसिद्धिः क्षिप्रं भवति। कर्मजा कर्मणो जाता।।मानुषे एव लोके वर्णाश्रमादिकर्माधिकारः न अन्येषु लोकेषु इति नियमः किंनिमित्त इति अथवा वर्णाश्रमादिप्रविभागोपेताः मनुष्याः मम वर्त्म अनुवर्तन्ते सर्वशः इत्युक्तम्। कस्मात्पुनः कारणात् नियमेन तवैव वर्त्म अनुवर्तन्ते न अन्यस्य इति उच्यते

Those who are desiring (काङ्क्षन्तः, अभीप्सन्तः) the fructification of results of action (कर्मणां सिद्धिं, फलनिष्पत्तिं प्रार्थयन्तः) worship (यजन्ते) the deities like Indra, Agni, etc. (देवताः इन्द्राग्न्याद्याः) in this world (इह अस्मिन् लोके). As the scripture declares—“अथ यः अन्याम् देवताम् उपास्ते अन्यः असौ अन्यः अहम् अस्मि इति न सः वेद यथा पशुः एवम् सः देवानाम्” (बृ0 उ0 1.4.10)—“then the one who worships another deity with the notion ‘that deity is different and I am different’ does not know, and is like an animal for the gods.” From this (इति श्रुतेः), it is clear that for such worshippers of various deities (भिन्नदेवतायाजिनाम्), who are desirous of the results of rituals (फलाकाङ्क्षिणाम्), (the attainment of results is) quick (क्षिप्रम्, शीघ्रम्), because in this human world alone (मानुषे लोके) exists the eligibility to perform scriptural actions (शास्त्राधिकारः). From the emphasis—“क्षिप्रम् हि मानुषे लोके”—it is shown that even in other worlds (अन्येषु अपि), there is fructification of actions (कर्मफलसिद्धिम्), but here Bhagavān (भगवान्) highlights a speciality (विशेषः): in this human world (मानुषे लोके), the actions based on varna-āśrama (वर्णाश्रमादिकर्माणि) yield quick results (फलसिद्धिः क्षिप्रं भवति). 

The eligibility for varna-āśrama actions (वर्णाश्रमादिकर्माधिकारः) is only in the human world (मानुषे एव लोके), not in other worlds (न अन्येषु लोकेषु), what is the reason for this rule (नियमः किंनिमित्तः इति)? Or (अथवा), people classified by varna-āśrama (वर्णाश्रमादिप्रविभागोपेताः मनुष्याः) “follow My path alone in every way” has been said (मम वर्त्म अनुवर्तन्ते सर्वशः, इत्युक्तम्) - again, due to what reason (कस्मात्पुनः कारणात्), by rule (नियमेन), they follow Your path alone and not someone else’s (तवैव वर्त्म अनुवर्तन्ते न अन्यस्य इति)? (To answer these), this is said (इति उच्यते).

Notes: Why do people seek material benefits and not God?

Summary

• Bhagavān explains why most people do not seek mokṣa even though He is willing to grant it.

• People desire the immediate results of actions (कर्मणां सिद्धिम्) such as wealth, pleasure, position, progeny, and success rather than liberation.

• Therefore they worship various deities (देवताः) who preside over specific results of Vedic rituals.

• The deities grant the desired results because they function within the law of karma and are bound to dispense the fruits of properly performed actions.

• Human birth is unique because Vedic karma performed here yields results quickly (क्षिप्रम्).

• The quick experience of worldly results strengthens attachment and keeps people caught in the cycle of desire and action.

• Bhagavān alone possesses complete freedom (कर्तुं, अकर्तुं, अन्यथा कर्तुं) and grants only what is ultimately beneficial, whereas deities merely dispense karmic results.

• Worship performed with the notion that the deity and worshipper are different strengthens duality and keeps one in saṃsāra.

• The Bṛhadāraṇyaka Upaniṣad compares such worshippers to cattle maintained by the gods because they continue sustaining the cycle of desire and ritual.

• Śaṅkara explains that the expression "मानुषे लोके" indicates that Vedic karma belongs only to human birth, while other worlds are primarily for experiencing previously accumulated karma.

• This verse prepares for the discussion of varṇa-āśrama in the next verse by introducing the unique status of human birth.

भगवान् explains why, despite His willingness to grant the highest goal of mokṣa, most people do not approach Him for liberation. Instead, desiring the successful fulfillment of actions and the attainment of worldly results, they worship various deities. The reason is that, in the human world, the results born of Vedic actions manifest quickly. Experiencing these immediate results, people become attached to worldly attainments and continue revolving in the cycle of desire and action instead of seeking liberation.

काङ्क्षन्तः कर्मणां सिद्धिम्

काङ्क्षन्तः means "desiring" or "longing for." कर्मणां सिद्धिम् literally means "the accomplishment of actions," that is, the successful fruition of actions through obtaining their intended results. An action reaches its completion only when its fruit is obtained. Thus, कर्मणां सिद्धिः refers not to the performance of action itself, but to the attainment of the desired result arising from that action.

This primarily refers to desire-motivated Vedic rituals (काम्य-कर्म). The seeker first performs the prescribed action according to the injunctions of the śāstra, with the appropriate saṅkalpa and correct performance, and then prays to Bhagavān for the corresponding result. Bhagavān functions as कर्मफलदाता, the giver of the results of actions. Mere wishing or making a saṅkalpa does not produce results; the prescribed action must be properly performed. Further, kāmya-karmas bear fruit only when one's obligatory duties (नियत-कर्म) are also performed, for they form the foundation of all other Vedic rituals. The action must be performed correctly through body, speech, and mind, with proper mantra pronunciation and procedure. Otherwise, the intended result may not arise or may even produce undesirable consequences.

यजन्त इह देवताः

यजन्ते इह देवताः means "they worship the deities in this world." Here देवताः does not refer to Īśvara in various forms such as Śiva, Viṣṇu, Kṛṣṇa, or Devī, but to the cosmic functionaries such as Indra, Varuṇa, Agni, Vāyu, Sūrya and others, who preside over different cosmic functions.

People desiring wealth, power, progeny, health, victory, and countless worldly accomplishments propitiate these deities because they possess the authority to grant specific results. Since these deities function within the framework of karma, when properly worshipped through prescribed Vedic rituals, they are duty-bound to grant the corresponding result. They possess no independent freedom to refuse the fruit once the prescribed means have been fulfilled. Thus, the performer feels as though he has successfully "obtained" the desired result through the deity.

Why People Do Not Seek Mokṣa

Bhagavān laments that hardly anyone approaches Him solely for liberation. Most people desire only finite worldly attainments. The human mind is filled with desires accumulated through countless previous births. These latent impressions (saṃskāras) continually impel the mind towards objects and immediate gratification. Consequently, people repeatedly seek worldly pleasures rather than freedom from saṃsāra.

The fundamental orientations of a desire-driven person (कामी) and a seeker of liberation (मुमुक्षु) are opposite. The kāmī seeks to preserve individuality (अहंकार), depends upon external objects for happiness (परतन्त्रता), and wishes to enjoy them. The mumukṣu seeks freedom from individuality through knowledge of the Self, desires independence (स्वतन्त्रता), and no longer looks to objects for fulfillment. Since these orientations are mutually opposed, Śaṅkarācārya states that one cannot simultaneously be both a mumukṣu and a seeker of worldly results.

Why Objects Attract the Mind

Worldly objects possess three features that strongly attract the ignorant mind.

• First, they appear tangible and real. One superimposes happiness upon them, believing that pleasure inheres in the object itself. This is called शोभना-अध्यास—the superimposition of desirability upon an object.

• Second, because the object appears capable of giving happiness, desire to experience and possess it arises. This develops into attachment and repeated pursuit.

• Third, the enjoyment appears immediate. Since indulgence seems to produce quick satisfaction, one ignores its temporary nature and the long-term bondage it creates.

Bhagavān and Self-knowledge do not appear to possess these three characteristics for the ignorant mind. Hence, people naturally direct their efforts towards worldly enjoyments rather than towards Self-realisation.

क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा

क्षिप्रम् means "quickly." भगवān explains that in the human world the fruits born of actions manifest rapidly. Since people obtain visible and tangible results relatively quickly, they become further attached to ritualistic action and worldly achievements.

Bhāṣyakāra notes that the expression मानुषे लोके is significant. It implies that the fruition of karma exists in other worlds as well, but not with the same immediacy. The human realm is unique because here actions performed in the present life can produce results within the same human birth itself.

Importance of the Human Birth

Śaṅkarācārya explains that only in the human realm does one possess eligibility (अधिकार) for Vedic duties based upon varṇa and āśrama.

मानुषे लोके शास्त्राधिकारः।

Only human beings can undertake Vedic rituals prescribed according to their eligibility. Kings alone may perform certain sacrifices such as the Aśvamedha; other rituals belong to different varṇas and āśramas according to śāstric injunctions. Thus, only in human birth can fresh Vedic karma be generated according to scriptural injunctions.

Although all fourteen worlds are places where karmaphala is experienced, only the human realm allows new Vedic karmas to be performed that generate fresh karmaphala. The experiences in all other worlds arise from karmas accumulated previously during human births. This is why Bhagavān says that karmic accomplishment is "quick" specifically in the human world.

How the Deities Bind the Seeker

Since the deities are obligated to grant the prescribed results of Vedic rituals, they readily bestow worldly attainments. People repeatedly experience these finite enjoyments and become addicted to the cycle of desire, action, result, and further desire.

One imagines that he has gained mastery over the deities by pleasing them through ritual. In reality, he himself becomes bound. Every fulfilled desire strengthens attachment and perpetuates dependence upon further rituals and further worldly gains.

Bhagavān alone possesses complete freedom (कर्तुं अकर्तुं अन्यथा कर्तुं). Unlike the deities, He is not bound by karma. He grants what truly benefits the devotee, whereas the deities merely dispense the karmically earned results.

Bṛhadāraṇyaka Upaniṣad Reference

Śaṅkarācārya cites the famous mantra:

अथ योऽन्यां देवतामुपास्ते अन्योऽसावन्योऽहमस्मीति न स वेद । यथा पशुरेवं स देवानाम् ॥ (बृहदारण्यक उपनिषद् १.४.१०)

One who worships a deity thinking, "That deity is different from me, and I am different," does not know the Truth. Such a person is like an animal belonging to the gods.

The comparison is striking. Just as a farmer feeds, protects, and maintains an ox only because it serves his purposes, similarly the deities continue granting worldly enjoyments because such seekers remain dependent upon them. Every fulfilled desire reinforces bondage rather than freedom. The seeker mistakes these repeated enjoyments for blessings, while in reality he remains caught within saṃsāra.

At a simpler level, one may understand this statement as indicating that anyone who remains constantly driven by worldly desires lives no differently from an animal driven by instinct, regardless of whether the Vedic ritual context is considered.

Transition to the Next Topic

Having explained why people pursue deities for worldly attainments rather than approaching Him for liberation, Bhagavān now shifts the discussion towards varṇa and āśrama. Śaṅkarācārya introduces the next verse by raising two questions.

• First, why is eligibility for varṇa-āśrama duties confined only to the human world and not to any other realm?

मानुषे एव लोके वर्णाश्रमादिकर्माधिकारः, न अन्येषु लोकेषु — नियमः किंनिमित्तः?

• Second, if Bhagavān has already declared that all human beings follow His path in every way (मम वर्त्मानुवर्तन्ते सर्वशः), why is it said that all prescribed duties ultimately belong to Him alone and not to anyone else?

वर्णाश्रमादिप्रविभागोपेताः मनुष्याः मम वर्त्मानुवर्तन्ते सर्वशः इत्युक्तम् । कस्मात् पुनः कारणात् नियमेन तवैव वर्त्म अनुवर्तन्ते न अन्यस्य इति?

These questions naturally prepare the discussion for the next verse introducing Bhagavān's teaching on the origin and purpose of the fourfold varṇa system.

देवताः यजन्ते - worship the deities

The verb √यज् (yaj) — “to sacrifice, worship, offer” — is a denominative Vedic root with some irregular syntactic behavior. Normally, in Classical Sanskrit, √यज् takes its object in accusative:
e.g. इन्द्रं यजति — “He worships Indra.

But in Vedic and ritual Sanskrit, it frequently appears with prathamā (nominative) objects:
e.g. इन्द्रः यजति meaning “He offers sacrifice to Indra.”
Here, इन्द्रः appears nominative but represents the deity to whom the act is directed. This construction is preserved in certain epic and poetic contexts (like the Gītā), especially when the sense of “performing ritual worship toward” is implied.

चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः।

तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम्॥१३॥

चातुर्वर्ण्यम् गुणकर्मविभागशः मया सृष्टम्। (अहम्) तस्य (कर्मणः) कर्तारम् (सन्तम्) अपि (त्वम्) माम् अकर्तारम् विद्धि । (अतः त्वम् माम्) अव्ययम् (एव विद्धि)। 

चातुर्वर्ण्यम् = the four varnas, मया = by Me, सृष्टम् = were created, गुणकर्मविभागशः = based on guna and karma classification, तस्य = of that, कर्तारम् = doer, अपि = even though, माम् = Me, विद्धि = know, अकर्तारम् = non-doer, अव्ययम् = immutable

The four varnas (and ashramas) were created by Me based on guna and karma classification. Even though I am doer of that (action of creating the four varna system), (you) know that I am an immutable non-doer.

चातुर्वर्ण्यम् – चातुर्वर्ण्य, नपुं, द्वि, एक

मया – अस्मद्, तृ, एक

सृष्टम् – सृष्ट, नपुं, प्र, एक, कृदन्तरूपाणि - सृज् + क्त - सृजँ विसर्गे - तुदादिः - अनिट्

गुणकर्मविभागशः – अव्ययम्

तस्य – तत्, नपुं, ष, एक

कर्तारम् – कर्तृ, पुं, द्वि, एक

अपि – अव्ययम्

माम् – अस्मद्, द्वि, एक

विद्धि – विद् धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मैपदम् - विदँ ज्ञाने - अदादिः, प्र-पु, एक

अकर्तारम् – अकर्तृ, पुं, द्वि, एक

अव्ययम् – अव्ययम्

चत्वार एव वर्णाः चातुर्वर्ण्यं मया ईश्वरेण सृष्टम् उत्पादितम् ब्राह्मणोऽस्य मुखमासीत् इत्यादिश्रुतेः। गुणकर्मविभागशः गुणविभागशः कर्मविभागशश्च। गुणाः सत्त्वरजस्तमांसि। तत्र सात्त्विकस्य सत्त्वप्रधानस्य ब्राह्मणस्य शमो दमस्तपः इत्यादीनि कर्माणि सत्त्वोपसर्जनरजःप्रधानस्य क्षत्रियस्य शौर्यतेजःप्रभृतीनि कर्माणि तमउपसर्जनरजःप्रधानस्य वैश्यस्य कृष्यादीनि कर्माणि रजउपसर्जनतमःप्रधानस्य शूद्रस्य शुश्रूषैव कर्म इत्येवं गुणकर्मविभागशः चातुर्वर्ण्यं मया सृष्टम् इत्यर्थः। तच्च इदं चातुर्वर्ण्यं न अन्येषु लोकेषु अतः मानुषे लोके इति विशेषणम्। हन्त तर्हि चातुर्वर्ण्यस्य सर्गादेः कर्मणः कर्तृत्वात् तत्फलेन युज्यसे अतः न त्वं नित्यमुक्तः नित्येश्वरश्च इति उच्यते यद्यपि मायासंव्यवहारेण तस्य कर्मणः कर्तारमपि सन्तं मां परमार्थतः विद्धि अकर्तारम्। अत एव अव्ययम् असंसारिणं च मां विद्धि।।येषां तु कर्मणां कर्तारं मां मन्यसे परमार्थतः तेषाम् अकर्ता एवाहम् यतः

The four groups indeed (चत्वारः एव वर्णाः) are called चातुर्वर्ण्यम् and have been created (सृष्टम् उत्पादितम्) by Me, Īśvara (मया ईश्वरेण), as stated in the scripture “ब्राह्मणोऽस्य मुखमासीत्” etc. (ब्राह्मणोऽस्य मुखमासीत् इत्यादिश्रुतेः). This is based on the classification of temperament (गुणविभागशः), and of profession (कर्मविभागशः च). The guṇas are (गुणाः) sattva, rajas, and tamas (सत्त्व-रजस्-तमांसि). In this matter (तत्र), for the Brāhmaṇa, who predominantly has sattva guna(सात्त्विकस्य सत्त्वप्रधानस्य ब्राह्मणस्य), the actions are (कर्माणि) self-control, control of the senses, austerity, etc. (शमो दमस्तपः इत्यादीनि). For the Kṣatriya, who has rajoguna as the predominant one with sattva as subsidiary (सत्त्वोपसर्जनरजःप्रधानस्य क्षत्रियस्य), the actions are valor, courage, and the like (शौर्यतेजःप्रभृतीनि कर्माणि). For the Vaiśya, the rajoguna is the predominant one with tamas as subsidiary one (तमउपसर्जनरजःप्रधानस्य वैश्यस्य), the activities are farming, trade, etc. (कृष्यादीनि कर्माणि). For the Śūdra, who has tamoguna as the predominant one with rajas as subsidiary one (रजउपसर्जनतमःप्रधानस्य शूद्रस्य), service alone is the action (शुश्रूषैव कर्म). Thus, in this way, the four varṇas based on guṇa and karma (इत्येवं गुणकर्मविभागशः चातुर्वर्ण्यं) were created by Me (मया सृष्टम्) - this is the meaning (इत्यर्थः). This four fold varna(तच्च इदं चातुर्वर्ण्यं) is not found in other worlds (न अन्येषु लोकेषु), therefore, it is a speciality in the human world (अतः मानुषे लोके इति विशेषणम्).

Alas (हन्त), then if (तर्हि), due to the doership of the act of creation of the four varṇas (चातुर्वर्ण्यस्य सर्गादेः कर्मणः कर्तृत्वात्), you would be associated with the fruit of that (action) (तत्फलेन युज्यसे), therefore, it might be said, “You are not ever free, nor the Lord ever” (अतः न त्वं नित्यमुक्तः नित्येश्वरश्च इति उच्यते). But even though, by the standpoint of Māyā (यद्यपि मायासंव्यवहारेण), I may appear as the doer of that action (तस्य कर्मणः कर्तारमपि सन्तं), know Me (मां विद्धि) as not the doer from the standpoint of Truth (परमार्थतः अकर्तारम्). Therefore, know Me ever free from bondage (अत एव अव्ययम् असंसारिणं च मां विद्धि). The actions of which (येषां तु कर्मणां) you think I am the doer (कर्तारं मां मन्यसे), from the standpoint of Truth (परमार्थतः), I am indeed the non-doer (तेषाम् अकर्ता एवाहम्), since (यतः) …

Notes: Bhagavan created the varna structure based on aptitude and action and He is non-doer of such action

Summary

• Bhagavān declares that He has created the entire universe, and the mention of the four varṇas (चातुर्वर्ण्यम्) is only an indication (उपलक्षणम्) of the uniqueness of the human realm within the whole creation.

• The four varṇas are determined according to one's predominant guṇa (temperament) and karma (natural occupation), as stated in the verse.

• Every individual possesses all three guṇas—sattva, rajas and tamas—but in different proportions. The predominance of one guṇa determines one's natural disposition and corresponding actions.

• Śaṅkarācārya explains the guṇa combinations as:

  • Brāhmaṇa – Sattva predominant (S-R-T)

  • Kṣatriya – Rajas predominant with Sattva secondary (R-S-T)

  • Vaiśya – Rajas predominant with Tamas secondary (R-T-S)

  • Śūdra – Tamas predominant with Rajas secondary (T-R-S)

• Bhagavad Gītā 18.42–44 describes the natural duties (स्वभावज कर्म) corresponding to each varṇa.

• The purpose of varṇa is to align one's temperament with one's duties so that karma-yoga becomes natural and conducive to spiritual growth.

• Though Bhagavān is the creator of the universe, He remains the immutable non-doer.

• Diversity in creation is determined by the guṇas and karmas of individual jīvas, not by Bhagavān's personal likes or dislikes. Therefore, the defects of partiality (वैषम्य) and cruelty (नैर्घृण्य) cannot be attributed to Him.

• From the empirical (व्यावहारिक) standpoint Bhagavān is the creator; from the absolute (पारमार्थिक) standpoint He is actionless Brahman.

• This verse prepares for the later discussion on karma, akarma and the true nature of action.

Notes

Context of the Verse

The discussion continues from the previous verse, where Bhagavān explained why people seek limited worldly results through the worship of various deities instead of approaching Him for liberation. Since the discussion centered on the uniqueness of the human realm (मानुष-लोक), Bhagavān now explains another unique feature of human existence—the fourfold varṇa system.

The primary purpose of the verse is not merely to explain varṇa. Rather, it is to declare that Bhagavān is the creator of the entire universe. The mention of the four varṇas is only an illustration (उपलक्षणम्) highlighting the distinctive organization of human society within the larger creation.

चातुर्वर्ण्यम् – The Fourfold Human Order

The word चातुर्वर्ण्यम् literally means "the four varṇas" (चत्वारः वर्णाः). Although the word वर्ण can mean "colour," here it signifies categories or groups within human society. These four are:

• ब्राह्मण

• क्षत्रिय

• वैश्य

• शूद्र

The verse should not be understood as saying that Bhagavān created only these four groups. Rather, He created the entire universe.

चातुर्वर्ण्यप्रमुखम् अखिलमपि ब्रह्मादि-स्तम्ब-पर्यन्तं जगत् मया सृष्टम्। "The entire universe, from Brahmā down to the smallest blade of grass, has been created by Me."

Thus, the mention of the four varṇas serves as an indicator of the whole creation, with special reference to the human realm.

गुणकर्मविभागशः – Division According to Guṇa and Karma

Bhagavān states that the classification is based upon two factors:

• गुण — predominant temperament

• कर्म — natural duties and occupations arising from that temperament

This immediately shows that the basis of varṇa is not birth but the predominance of guṇas together with the corresponding natural actions.

The Three Guṇas

Every individual possesses all three guṇas—sattva, rajas and tamas. 

Sattva is associated with knowledge, serenity, purity, balance and inner refinement. Rajas manifests as activity, ambition, desire, dynamism and constant engagement with action. Tamas expresses itself as inertia, dullness, ignorance and resistance to effort.

No one is exclusively one guṇa, because life itself requires all three. Tamas is necessary for sleep and rest, rajas for activity and accomplishment, and sattva for knowledge, peace and clarity. The difference lies only in which guṇa predominates.

These guṇas are discussed extensively in Chapters 14 and 18 of the Gītā. Here only their role in determining one's natural disposition is emphasized.

Guṇa-Based Classification of the Four Varṇas

Śaṅkarācārya explains that the four varṇas are distinguished by the predominance and secondary position of the three guṇas.

• The Brāhmaṇa is sattva-predominant (S-R-T), where sattva is primary, rajas secondary and tamas least.

• The Kṣatriya is rajas-predominant with sattva secondary (R-S-T).

• The Vaiśya is rajas-predominant with tamas secondary (R-T-S).

• The Śūdra is tamas-predominant with rajas secondary (T-R-S).

Thus every person possesses all three guṇas, but the relative predominance determines one's natural disposition.

Karma According to One's Guṇa

Since actions naturally arise from one's disposition (स्वभाव), different temperaments express themselves through different kinds of work. Bhagavān later elaborates this in Chapter 18.

Regarding the Brāhmaṇa, Bhagavān says:

शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च ।
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥ १८.४२ ॥

Control of the mind, control of the senses, austerity, purity, forbearance, straightforwardness, knowledge, wisdom and faith are the natural duties of a Brāhmaṇa. These qualities reflect a mind dominated by sattva and naturally inclined toward learning, contemplation, teaching and preservation of knowledge.

For the Kṣatriya He says:

शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् ।
दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥ १८.४३ ॥

Heroism, vigor, firmness, skill, not retreating from battle, generosity and the capacity to govern are the natural duties of a Kṣatriya. Such individuals possess dynamic energy guided by sattva and are naturally suited for protection, leadership and administration.

For the Vaiśya and Śūdra Bhagavān states:

कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् ।
परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥ १८.४४ ॥

Agriculture, protection of cattle and commerce constitute the natural work of the Vaiśya, while service rendered under guidance is the natural work of the Śūdra. These occupations arise from their corresponding temperaments.

Thus karma is not arbitrarily assigned but naturally follows from one's guṇa.

Varṇa is Based on Guṇa and Karma, Not Birth

The central teaching of this verse is that varṇa depends upon one's temperament and natural function. Bhagavān explicitly says:

गुणकर्मविभागशः

—"according to the division of guṇa and karma."

Birth is not mentioned anywhere in the verse. Therefore, the Gītā presents varṇa as a functional and psychological classification rather than a hereditary one. A person's family background (जाति) and one's varṇa are not identical concepts, although in later history they often became conflated.

The Purpose of Varṇa

The fourfold order is intended to harmonize an individual's natural disposition with appropriate responsibilities. When one's temperament and duties are aligned, work becomes effortless, meaningful and conducive to Karma Yoga. Such harmony purifies the mind and gradually prepares it for Self-knowledge.

At the societal level, the four varṇas cooperate like different organs of one body. Teachers preserve knowledge, rulers maintain order, merchants generate prosperity and workers translate plans into practical accomplishment. Together they sustain a healthy and dharmic society.

The Lord as Creator and Yet Non-doer

Having declared Himself the creator, Bhagavān immediately adds:

तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम्। "Although I am the creator of this, know Me to be the immutable non-doer."

This statement resolves an important philosophical issue. If Bhagavān creates the world with all its inequalities, would He not become partial (वैषम्य) or cruel (नैर्घृण्य)?

Bhagavān answers that the diversity of creation is not due to His personal preference. Every embodiment arises according to the individual's own guṇas and previous karmas. Īśvara merely dispenses the results in accordance with the cosmic law of karma. Therefore, no partiality or cruelty can be attributed to Him.

This principle is established in the Brahma Sūtras: वैषम्यनैर्घृण्ये न सापेक्षत्वात्तथाहि दर्शयति ॥ ब्रह्मसूत्र २.१.३४ ॥ "The Lord cannot be accused of partiality or cruelty because creation depends upon the karmas of beings; the Upaniṣads themselves declare this."

The supporting scriptural statement is: पुण्यो वै पुण्येन कर्मणा भवति, पापः पापेन। "One becomes exalted through virtuous actions and low through sinful actions."

Thus, beings experience different embodiments because of their own karmas, not because Bhagavān arbitrarily favors or rejects anyone.

A doubt naturally arises from Bhagavān's earlier statements in the Gītā. He has declared that He incarnates whenever dharma declines, protects the righteous, destroys the wicked, establishes dharma, and now says that He created the fourfold varṇa system. All these appear to be actions. If Bhagavān truly performs actions with the notion "I am the doer," then He too would become subject to karma, papa and puṇya, and consequently saṃsāra. In that case He could neither be eternally free (नित्यमुक्तः) nor the Lord (ईश्वर) of all.

The difficulty arises because we naturally project our own sense of individuality onto Bhagavān. Since we experience ourselves as doers, we imagine Bhagavān also to be a cosmic individual who thinks, "I create the universe," "I sustain it," "I destroy it," "I bestow grace," or "I punish and reward." Such a conception still belongs to the realm of ignorance, because any being possessing the notion "I am the doer" is necessarily bound by action.

The truth revealed by this verse is different. Bhagavān's essential awareness is not "I am Kṛṣṇa," "I am Viṣṇu," or even "I am Īśvara." His true nature is pure Brahman. Therefore, while creation, sustenance, dissolution, avatāra, protection of devotees and establishment of dharma appear to take place through Him at the empirical (व्यावहारिक) level, He Himself remains ever the actionless, immutable Brahman.

Thus the statement:

तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ॥

simultaneously presents both standpoints. From the empirical standpoint (व्यवहार), Bhagavān is the creator and therefore appears to be the doer. From the absolute standpoint (परमार्थ), He is the immutable, actionless Brahman and therefore the non-doer.

In Advaita, one's understanding of Bhagavān depends upon one's understanding of oneself. As long as one takes oneself to be an individual (जीव), Bhagavān too is understood as Īśvara—the cosmic creator functioning through Māyā. When the individuality of the jīva is understood to be mithyā, Bhagavān as the cosmic doer is also understood to belong only to the empirical order. What alone remains absolutely real is Brahman, free from all notions of agency.

Connection with Chapter 3

This teaching also clarifies several earlier verses. In Chapter 3 Bhagavān declared:

न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन ।
नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥ ३.२२ ॥

"I have nothing whatsoever to accomplish in the three worlds, yet I continue to engage in action."

Immediately afterwards He says:

यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः ।
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥ ३.२३ ॥

and

उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम् ।
सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ॥ ३.२४ ॥

There the emphasis was on Bhagavān as the ideal role model (श्रेष्ठपुरुष) encouraging people to perform their duties. Hence the language is predominantly from the empirical standpoint, presenting Him as though He were a doer.

In the present chapter, however, the emphasis shifts to the true ontological status of Bhagavān. Therefore, after describing Himself as the creator, He immediately negates all real doership by declaring Himself to be the immutable non-doer. This complements the teaching of verse 4.9, where knowing the true nature of Bhagavān's birth and actions leads to liberation. Here, the Gītā explicitly reveals how those seemingly divine actions coexist with absolute actionlessness.

The Two Standpoints: Vyavahāra and Paramārtha

• From the empirical standpoint (व्यावहारिक), Bhagavān is indeed the creator, sustainer and dissolver of the universe.

• From the absolute standpoint (पारमार्थिक), however, Bhagavān is pure Brahman—actionless, changeless and ever free. Therefore, while creation appears to belong to Īśvara from the standpoint of Māyā, His essential nature remains untouched.

The word अव्ययम् ("immutable") emphasizes that Brahman never undergoes change through the act of creation. Creation belongs only to the empirical level; the true nature of Brahman is ever free from doership.

The words presented here are in the awareness of a jiva who would talk about one’s duties in the same way: I’ve a responsibility towards certain actions, and if I don’t do it then there will be consequences for me and others. There Sri Krishna emphasised more of the vyavahara standpoint referring himself as Ishvara and as a doer when seen from the point of view of ignorant people, because the focus there was to present himself as a sreshtha-purusha, an influencer or role model for everyone to do their niyata karma as Karma Yoga. That’s why he mentioned himself as a doer to keep the focus on doing action rather than focusing on the knowledge of what his true awareness is.

In this Chapter, the focus is on the ontological status of Bhagavan and with that in focus, how his actions must be interpreted. That’s why he said in verse 4.9 that one who knows his birth and actions will be free of rebirth - implying the ontological status of Bhagavan and his actions must be known not only in relation to each other, but also in relation to me. This second line brings up that connection between Bhagavan’s ontological status and actions while in verse 4.9 along with this connection it additionally brought the connection with me also - the same is seen in the next verse. This connection of status of Bhagavan or a jnani and his actions is further elaborated in the next several verses in this Chapter.

Central Teaching

The essential message of this verse is not merely the classification of society but the nature of creation itself. Bhagavān is the creator of the entire universe, and within the human realm He has established a fourfold order based upon guṇa and karma. This order reflects the natural diversity of human temperaments and responsibilities rather than birth-based distinctions. While creation proceeds through His cosmic order, Bhagavān Himself remains ever actionless, changeless and untouched by karma. Thus, the verse simultaneously explains the basis of social organization and reveals the transcendental nature of Īśvara.

How does the varna system help the individual?

• Harmony between nature and work: When a person’s duties matched their natural abilities and temperament, work became a source of joy and fulfillment. Performing one’s svadharma sincerely brought the same deep satisfaction that a hobby gives—peaceful, self-motivating, and independent of external reward or recognition

• Means to liberation: When work is done selflessly as karma yoga, the mind becomes calm and devoted, leading to spiritual growth and ultimately to moksha.

• Dignity of work: Every role had its own value and purpose. Respect was not based on wealth, learning, or power, but on sincerity in one’s duty. As Swami Vivekananda said, “Each is great in his or her own place.” This removed feelings of superiority or inferiority among individuals.

How does the varna system help society?

• Organization of society: Each group focused on what it did best—teaching, protecting, trading, or serving—making society efficient and well-structured.

• Mutual dependence and social harmony: All groups supported one another like organs of a single body. This interdependence reduced conflict and competition, promoted cooperation, and created unity and respect among all sections.

• Preservation of tradition and knowledge: The system helped transmit skills, values, and culture across generations, maintaining stability and moral continuity.

न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा।

इति मां योऽभिजानाति कर्मभिर्न स बध्यते॥१४॥

कर्माणि माम् न लिम्पन्ति।  कर्मफले स्पृहा मे न (अस्ति)। यः इति माम् अभिजानाति सः कर्मभिः न बध्यते। 

न = not, माम् = Me, कर्माणि = actions, लिम्पन्ति = taint, न = not, मे = for Me, कर्मफले = in results of actions, स्पृहा = hankering, इति = this way, माम् = Me, यः = one who, अभिजानाति = knows, कर्मभिः = by karma, न = not, सः = He, बध्यते = is bound

Neither the actions taint me nor does hankering in results of actions exist for Me. This way, one who knows Me, he is not bound by karma.

न - अव्ययम्

माम् - अस्मद्, द्वि ,एक

कर्माणि - कर्मन्, नपुं, प्र, बहु

लिम्पन्ति - लिप् धातुरूपाणि - लिपँ उपदेहे - तुदादिः - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - प्र-पु, बहु

न - अव्ययम्

मे - अस्मद्, ष, एक

कर्मफले - कर्मफल, नपुं, स, एक

स्पृहा - स्पृहा, स्त्री, प्र, एक

इति - अव्ययम्

माम् - अस्मद्, द्वि ,एक

यः - यद्, पुं, प्र, एक

अभिजानाति - अभि + ज्ञा धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - ज्ञा अवबोधने - क्र्यादिः, प्र-पु, एक

कर्मभिः - कर्मन्, नपुं, तृ, बहु

न - अव्ययम्

सः - तद्, पुं, प्र, एक

बध्यते - बन्ध् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मनेपदम् - बन्धँ बन्धने - क्र्यादिः, प्र-पु, एक

न मां तानि कर्माणि लिम्पन्ति देहाद्यारम्भकत्वेन अहंकाराभावात्। न च तेषां कर्मणां फलेषु मे मम स्पृहा तृष्णा। येषां तु संसारिणाम् अहं कर्ता इत्यभिमानः कर्मसु स्पृहा तत्फलेषु च तान् कर्माणि लिम्पन्ति इति युक्तम् तदभावात् न मां कर्माणि लिम्पन्ति। इति एवं यः अन्योऽपि माम् आत्मत्वेन अभिजानाति नाहं कर्ता न मे कर्मफले स्पृहा इति सः कर्मभिः न बध्यते तस्यापि न देहाद्यारम्भकाणि कर्माणि भवन्ति इत्यर्थः।।नाहं कर्ता न मे कर्मफले स्पृहा इति

Due to absence of individuality (अहंकाराभावात्), all those actions do not taint Me (न मां तानि कर्माणि लिम्पन्ति), by the creation of a body, etc. (देहाद्यारम्भकत्वेन). Nor (न च) is there in Me (मे) any attachment (स्पृहा तृष्णा) towards the fruits of those actions (तेषां कर्मणां फलेषु). But for those who are bound (येषां तु संसारिणाम्), there is the identification “I am the doer” in actions and attachment to the results of actions (अहं कर्ता इत्यभिमानः कर्मसु स्पृहा तत्फलेषु च). Actions bind them is appropriate (तान् कर्माणि लिम्पन्ति इति युक्तम्). Due to that absence (of ego and attachment), actions do not bind Me (तदभावात् न मां कर्माणि लिम्पन्ति).

In the same way (इति एवं), anyone (यः अन्योऽपि), knows Me as the very Self (माम् आत्मत्वेन अभिजानाति), understands “I am not the doer, nor do I have attachment to the fruits of action” (नाहं कर्ता न मे कर्मफले स्पृहा इति), he is not bound by actions (सः कर्मभिः न बध्यते). In other words, actions do not become the cause for generation of a new body etc. (तस्यापि न देहाद्यारम्भकाणि कर्माणि भवन्ति). This is the meaning (इत्यर्थः).

I am not the doer and not having attachment towards the results of actions …(नाहं कर्ता न मे कर्मफले स्पृहा इति) …

Notes: No bondage for Bhagavan even when doing actions and knowledge of this fact is liberation

This verse presents a mahavakya: jiva-ishvara aikya.

Some of the Ishvara's activities mentioned up to now:

1. manifestation as avatara: 4.6-8. In 4.9 the Lord says one who knows My manifestation as avatara and my acts as avatara will attain liberation. 

2. anugraha-daataa - 4.11

3. Karma-phala-daataa - 4.12. 

4. Creation through prajapati - 3.10

5. Sustenance of the creation - 3.24, 4.13. 

This verse states that all the activities of Ishvara will not leave any taint or effect on Him, i.e. both on His nature and His awareness of it. Unlike any objective knowledge, these two are not different in case of Self-knowledge: one’s own nature and awareness of it as given in Upanishad:

स यो ह वै तत् परं ब्रह्म वेद ब्रह्मैव भवति । Mundakopanishad 3.2.9

He who indeed knows that Supreme Brahman becomes Brahman alone.

न मां तानि कर्माणि लिम्पन्ति - all activities of Ishvara do not taint the Lord. Taint means producing something extraneous on an entity which does not belong there - like a stain on a cloth. That’s why ignorance is called dirt because it is extraneous, non-existent, upon the ever-existent Self which is never affected even when one is not aware of it due to ignorance and therefore, the Self is called niranjana - stainless. A rope is never affected by the awareness of a snake, or water by perception of waves, gold by ornaments, etc. Karma is said to taint an individual in two ways:

1. Vasana- tendency to repeat the action 

2. Karmaphala - punya-papa to be experienced as sukha-dukha 

Kathopanishad 2.2.7 states both these determine the future births of a jiva - यथाकर्म यथाश्रुतम्.

Ishvara will have neither of these even when engaging in all actions - just as a jnani does (3.17 and 3.18). This phrase says Ishvara is akarta - a non-doer due to no sense of doership even when activities are being done.

न मे कर्मफले स्पृहा - There is no attachment or expectation (निःस्पृहा) for the fruits of actions by Ishvara. Fruits of actions are sought only when there are desires, and desires exist only when one sees what is desired as different from oneself. If the awareness is already that I am the substratum of everything, then where is the desire to want something? This same was told about a jnani in verses 3.17 who is rejoicing in the Self with no need for any object-oriented enjoyment through experience of it. This phrase asserts Ishvara as abhokta - there is no craving of being an enjoyer like a jiva.

Sankaracharya says Ishvara is akarta and abhokta because of अहंकाराभावात् - due to lack of individuality.

इति मां योऽभिजानाति कर्मभिर्न स बध्यते - The one who knows Ishvara as akarta and abhokta, such a person will not be bound by karma. Karma binds a person through karma-phala. How so? Knowing means realising Ishvara is akarta and abhokta, and that realisation is feasible only when one sees oneself as akarta and abhokta. As long as one sees oneself as a jiva with kartrtva and bhoktrtva, Ishvara is also seen to be a separate entity from oneself and also as a srshti-sthiti-laya-karta, karma-phala-daata, anugraha-daata bestowing material or spiritual gain based on one’s prayers, etc. In other words, when jiva realises jiveshvara-aikya then the person is liberated and Ishvara is not seen to be any different from oneself.

स यो ह वै तत् परं ब्रह्म वेद ब्रह्मैव भवति । Mundakopanishad 3.2.9
He who indeed knows that Supreme Brahman becomes Brahman alone.

Conversely, those who have individuality and desire for fruits of actions to make that oneself happy, then actions create bondage. They are never happy due to being anxious about results of actions and even once something is achieved they are anxious about its preservation or anxious about some other object to achieve. So life is never peaceful and happy for them - this is the effect of bondage seen in life. And the continuity of many such sorrowful lives through various births ensues due to the identity as an individual being intact - called samsara.

Now with this knowledge, what should be done is said in the next verse.

एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः।

कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम्॥१५॥

एवम् ज्ञात्वा पूर्वैः मुमुक्षुभिः अपि  कर्म कृतम् । तस्मात् त्वम् पूर्वैः पूर्वतरम् कृतम् कर्म एव कुरु। 

एवम् = In this manner, ज्ञात्वा = having known, कृतम् कर्म = actions have been performed, पूर्वैः मुमुक्षुभिः = by the ancestors who were seekers, अपि = even, कुरु = do, कर्म = action, एव = alone, तस्मात् = therefore, त्वम् = you, पूर्वैः = by the earlier seekers, पूर्वतरम् = older than these seekers, कृतम् = was done

Having known in this way, action has been performed even by the ancestors who were seekers of liberation. Therefore, you do action alone as done by the earlier seekers not done in a modern way.

एवम् – अव्ययम्

ज्ञात्वा – अव्ययम्

कृतम् – कृ, कृत, कर्मणि, नपुं, द्वि, एक

कर्म – कर्मन्, नपुं, द्वि, एक

पूर्वैः – पूर्व, पुं, तृ, बहु

अपि – अव्ययम्

मुमुक्षुभिः – मुमुक्षु, पुं, तृ, बहु

कुरु – कृ, पर, लोट्, प्र, एक

कर्म – कर्मन्, नपुं, द्वि, एक

एव – अव्ययम्

तस्मात् – अव्ययम्

त्वम् – युष्मद्, प्र, एक

पूर्वैः – पूर्व, पुं, तृ, बहु

पूर्वतरम् – पूर्वतर, नपुं, द्वि, एक

कृतम् – कृ, कृत, कर्मणि, नपुं, द्वि, एक

एवं ज्ञात्वा कृतं कर्म पूर्वैः अपि अतिक्रान्तैः मुमुक्षुभिः। कुरु तेन कर्मैव त्वम् न तूष्णीमासनं नापि संन्यासः कर्तव्यः तस्मात् त्वं पूर्वैरपि अनुष्ठितत्वात् यदि अनात्मज्ञः त्वं तदा आत्मशुद्ध्यर्थम् तत्त्वविच्चेत् लोकसंग्रहार्थं पूर्वैः जनकादिभिः पूर्वतरं कृतं न अधुनातनं कृतं निर्वर्तितम्।।

तत्र कर्म चेत् कर्तव्यं त्वद्वचनादेव करोम्यहम् किं विशेषितेन पूर्वैः पूर्वतरं कृतम् (गीता 4.15) इत्युच्यते यस्मात् महत् वैषम्यं कर्मणि। कथम्

Having known in this way (एवं ज्ञात्वा), action has been performed (कृतं कर्म) even by the ancestors who were seekers of liberation (पूर्वैः अपि अतिक्रान्तैः मुमुक्षुभिः), therefore, you do action alone (कुरु तेन कर्मैव त्वम्), do not remain silent (न तूष्णीमासनं), and also don’t resort to mere (external) renunciation (नापि संन्यासः कर्तव्यः). Therefore (तस्मात्), you (त्वं), (must also perform action) by following the path of the ancestors (पूर्वैरपि अनुष्ठितत्वात्). If you are ignorant of the Self  (यदि अनात्मज्ञः त्वं), then actions should be done for purification of the mind (तदा आत्मशुद्ध्यर्थम्). If you are a knower of Truth (तत्त्वविच्चेत्), then you must act for setting example to others (लोकसंग्रहार्थं), just as Janaka and others acted earlier (पूर्वैः जनकादिभिः), and not done in a modern or novel way (पूर्वतरं कृतं न अधुनातनं कृतं निर्वर्तितम्).

(Now, one may think) in this matter (तत्र), if action needs to be done (कर्म चेत् कर्तव्यं), “I will do by your command alone (त्वद्वचनादेव करोम्यहम्). Why then the special mention ‘by the ancients, who have done earlier’ (किं विशेषितेन पूर्वैः पूर्वतरं कृतम्, Gītā 4.15)?” It is because there is a great confusion in the matter of action (यस्मात् महत् वैषम्यं कर्मणि). How (कथम्)?

Notes: Take inspiration from the ancestors who performed Karma Yoga

Do karma (in yajna bhaava) as done by your forefathers - Sri Krishna is again pointing to a successful precedent which he quoted in 3.20.

कृतं कर्म पूर्वैः अपि मुमुक्षुभिः - Sri Krishna is inspiring Arjuna to do his duty, i.e. fight the war, as a yoga by looking up to his own ancestors who were mumukshus themselves, seekers of liberation. Just as they followed karma yoga, jnana yoga and ultimately attained atma-jnana by remaining a grihastha, you also do the same.

Therefore, he says: कुरु कर्मैव - do your niyata karma alone, that word alone implies don’t do anything else. Sankaracharya says this as exclusion:

1. न तूष्णीमासनं - as grihastha don’t shirk away from your duty - in this context, from the war.

2. नापि संन्यासः कर्तव्यः - don’t take up formal renunciation which Arjuna wanted to indulge in to escape fighting war.

Sankaracharya says Krishna is advising Arjuna to do his duty as grihastha with no exception regardless of what state of awareness he has:

• If you are ignorant of the Self (यदि अनात्मज्ञः त्वं), then actions should be done for purification of the mind (तदा आत्मशुद्ध्यर्थम्). 

• If you are a knower of Truth (तत्त्वविच्चेत्), then you must act for the welfare of the world (लोकसंग्रहार्थं), just as Janaka and others acted earlier (पूर्वैः जनकादिभिः पूर्वतरं कृतं) - verse 3.20 Welfare of the world, लोकसंग्रह, means being a mentor or role model so that others can also do the same as you do - in this case, performing niyata karma as Karma Yoga.

पूर्वैः पूर्वतरं कृतम् those actions that were done before by forefathers - One may then think is there any special kind of work to be done different from what has been done by ancestors as the times have changed. To that Sri Krishna states, do that which has been done by the ancestors, which is Vedic dharma. In other words, follow svadharma based on varna-ashrama to do niyata-karma as Karma Yoga - this injunction holds for in the past, now, and even future. Sankaracharya adds - न अधुनातनं कृतं निर्वर्तितम् - not done in any modern way. This is important to keep in mind, that the details of duties and responsibilities may change with time, but the overall  basis for their categorisation into varna and ashrama as the basis for svadharma along with the attitude with which they must be done to attain liberation holds forever as it is Vedic dharma. 

A possible question from Arjuna can be imagined as such: If action is to be done (कर्म चेत् कर्तव्यं), “I will act as per your command (त्वद्वचनादेव करोम्यहम्). Why then the special mention ‘by the ancients, who have done earlier’ (किं विशेषितेन पूर्वैः पूर्वतरं कृतम्, Gītā 4.15)?” 

This is आकाङ्क्षासङ्गतिः ākāṅkṣā-saṅgatiḥ - connection between verses based on curiosity for establishing a logical development between verses by raising a question implicitly and answering why.

Other kinds of connection between verses:

• आक्षेपसङ्गतिः ākṣēpa-saṅgatiḥ - connection between verses which continue to develop the topic further - continuity and elaboration.

• उत्थाप्य–उत्थापितसङ्गतिः utthāpya:-utthāpita-saṅgatiḥ - cause and effect connection between two verses - establishing because.

The reason for invoking ancestors is because there is a great confusion in the matter of action (यस्मात् महत् वैषम्यं कर्मणि). One may determine one’s svadharma: varna based on temperament and ashrama based on the stage of life. And the attitude with which karma should be done has been given as Karma Yoga. Now the question is what karma one should actually do? How to determine what are obligatory actions for oneself according to the current times?

What is dharma is said in Manusmrti as follows:

वेदः स्मृतिः सदाचारः स्वस्य च प्रियमात्मनः ।

एतच्चतुर्विधं प्राहुः साक्षाद् धर्मस्य लक्षणम् ॥ २.१२ ॥

The Veda, the Smṛti, the Practice of cultured Men, and what is agreeable to oneself—these directly constitute the fourfold means of knowing Dharma.—(12)

The order given above is hierarchy one needs to follow - whatever Veda says is the Supreme, if that is not understood or if there is something unstated there, then next to be followed is Smrti and then respectable noble people in the society and lastly one’s own conscience.

Generally for a common person not well-versed with scriptures, tradition or ancestral practices, which are followed by respectable noble people, are the main guidance. That's why family traditions are cherished and valued as dharmic which Arjuna also referred to in his monologue in Chapter-1  when he cited that war leads to discontinuity in traditions and then to violation of dharma. Therefore, Sri Krishna is pointing out to Arjuna the practice of cultured people of the past in his ancestry as role models. By invoking ancestors, it is being said to Arjuna, and also through him to us, that we should follow our ancestors thoroughly with no deviation. Because those ancestors have done the same as their own ancestors and this way the practice of Vedic dharma is intact with no deviation. Otherwise, using one’s own imaginations or whims, one gets lost completely and deviates from Vedic dharma because karma is very complicated. 

How complicated karma is, is explained further in the next three verses.

किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः।

तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात्॥१६॥

किम् कर्म (अस्ति) किम् अकर्म (अस्ति) इति अत्र कवयः अपि मोहिताः। (अहम्) तत् कर्म ते प्रवक्ष्यामि यत् ज्ञात्वा (त्वम्) अशुभात् मोक्ष्यसे। 

किम् = what is, कर्म = action, किम् = what is, अकर्म = inaction, इति = thus, कवयोः = the learned ones, अपि = even, अत्र = here, मोहिताः = are confused, तत् = that, ते = to you, कर्म = action, प्रवक्ष्यामि = I will say, यत् = which, ज्ञात्वा = having known, मोक्ष्यसे = you will be freed, अशुभात् = from bondage

What is action and what is inaction - in this matter even the learned ones are confused. I will say that to you, having known which, you will be freed from bondage.

किम् - किम्, नपुं, प्र, एक

कर्म - कर्मन्,  नपुं, प्र, एक

किम् - किम्, नपुं, प्र, एक

अकर्म - अकर्मन्,  नपुं, प्र, एक

इति - अव्ययम्

कवयः - कवि, पुं, प्र, बहु

अपि - अव्ययम्

अत्र - अव्ययम्

मोहिताः - मोहित, पुं, प्र, बहु, कृदन्तरूपाणि - मुह् + णिच् + क्त - मुहँ वैचित्त्ये - दिवादिः - वेट्

तत् - तद्, नपुं, द्वि, एक

ते - युष्मद्, च, एक

कर्म - कर्मन्,  नपुं, प्र, एक

प्रवक्ष्यामि - प्र + ब्रू धातुरूपाणि - कर्तरि प्रयोगः लृट् लकारः परस्मैपदम् - ब्रूञ् व्यक्तायां वाचि - अदादिः, उ-पु, एक

यत् - यद्, नपुं, द्वि, एक

ज्ञात्वा - अव्ययम्

मोक्ष्यसे - मुच् धातुरूपाणि - कर्तरि प्रयोगः लृट् लकारः आत्मनेपदम् - मुचॢँ मोक्षणे मोचने - तुदादिः, म-पु, एक

अशुभात् - अशुभ, पुं, प, एक

किं कर्म किं च अकर्म इति कवयः मेधाविनः अपि अत्र अस्मिन् कर्मादिविषये मोहिताः मोहं गताः। तत् अतः ते तुभ्यम् अहं कर्म अकर्म च प्रवक्ष्यामि यत् ज्ञात्वा विदित्वा कर्मादि मोक्ष्यसे अशुभात् संसारात्।।न चैतत्त्वया मन्तव्यम् कर्म नाम देहादिचेष्टा लोकप्रसिद्धम् अकर्म नाम तदक्रिया तूष्णीमासनम् किं तत्र बोद्धव्यम् इति। कस्मात् उच्यते

What is action and what is inaction (किं कर्म किं च अकर्म इति), even the learned ones (कवयः मेधाविनः अपि) in this matter of karma, etc. (अत्र अस्मिन् कर्मादिविषये) are confused (मोहिताः मोहं गताः). Therefore (तत् अतः), I (अहम्) shall teach action and inaction (कर्म अकर्म च प्रवक्ष्यामि), to you (ते तुभ्यम्) knowing which (यत् ज्ञात्वा विदित्वा) you will be liberated (मोक्ष्यसे) from bondage (अशुभात् संसारात्). This should not be thought by you (न च एतत् त्वया मन्तव्यम्): it is well-known in the world that karma is that which is done by body etc. (कर्म नाम देहादिचेष्टा लोकप्रसिद्धम्), and inaction is remaining quiet from not doing that (अकर्म नाम तदक्रिया तूष्णीमासनम्), then what should be known in this matter (किम् तत्र बोद्धव्यम् इति)? Why (we should know), is said thus (कस्मात् उच्यते)?

Notes: Even scholars are confused about action-inaction and knowing which one attains liberation

Even scholars of shastras are confused about what is karma and akarma. These two terms can be confusing if the context in which they are used is not understood. This will be elaborated in verse 18. The main point in this verse is even if scholars are confused by the terms that appear in shastras, then what to speak of ordinary people who have no shastric knowledge? They will be totally unaware of what they mean and even if they know the meaning of these words, lacking the background of their applicability, these words will be misunderstood and not used in the right way.

So Bhagavan says to Arjuna I will teach you about karma and with karma, akarma is also implied. What is the prayojana by knowing them? One will be liberated from this samsara. He calls it as अशुभ - which means inauspicious. Inauspicious leads to misery and sorrow, therefore samsara, the birth-death cycle due to the notion of one's individuality, is being called so.

So this is the second time in this Chapter that Sri Krishna says knowledge of a concept will make one free - first was avatara’s janma and karma, and here it is karma and akarma in their true essence. 

This should not be thought by you: it is well-known in the world that karma is that which is done by body etc. and inaction is remaining quiet from not doing that, then what should be known in this matter ? Why (we should know), is said thus.

कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः।

अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः॥१७॥

कर्मणः (गतिः) हि बोद्धव्यम् (अस्ति) विकर्मणः (गतिः) अपि बोद्धव्यम् (अस्ति) च अकर्मणः (गतिः) बोद्धव्यम् (अस्ति) च (यस्मात्) कर्मणः गतिः गहना (अस्ति)। 

कर्मणः = of sanctioned action, हि अपि = also, बोद्धव्यम् = to be known, बोद्धव्यम् = to be known, च = and, विकर्मणः = of prohibited action, अकर्मणः = of inaction, च = and, बोद्धव्यम् = to be known, गहना = profound, कर्मणः = of action, गतिः = the true nature

The (nature of) sanctioned action (is) to be known, the (nature of) prohibited action (is) to be known, and the (the nature of) inaction is to be known (because) the true nature of action is profound.

कर्मणः – कर्म, नपुं, ष, एक

हि – अव्ययम्

अपि – अव्ययम्

बोद्धव्यम् – बोद्धव्य, नपुं, प्र, एक, कृदन्तरूपाणि - बुध् + तव्य - बुधँ अवगमने - दिवादिः - अनिट्

बोद्धव्यम् – बोद्धव्य, नपुं, प्र, एक, कृदन्तरूपाणि - बुध् + तव्य - बुधँ अवगमने - दिवादिः - अनिट्

च – अव्ययम्

विकर्मणः – विकर्मन्, नपुं, ष, एक

अकर्मणः – अकर्मन्, नपुं, ष, एक

च – अव्ययम्

बोद्धव्यम् – बोद्धव्य, नपुं, प्र, एक, कृदन्तरूपाणि - बुध् + तव्य - बुधँ अवगमने - दिवादिः - अनिट्

गहना – गहना, स्त्री, प्र, एक

कर्मणः – कर्मन्, नपुं, ष, एक

गतिः – गति, स्त्री, प्र, एक

कर्मणः शास्त्रविहितस्य हि यस्मात् अपि अस्ति बोद्धव्यम् बोद्धव्यम् च अस्त्येव विकर्मणः प्रतिषिद्धस्य तथा अकर्मणः च तूष्णींभावस्य बोद्धव्यम् अस्ति इति त्रिष्वप्यध्याहारः कर्तव्यः। यस्मात् गहना विषमा दुर्ज्ञेया कर्मणः इति उपलक्षणार्थं कर्मादीनाम् कर्माकर्मविकर्मणां गतिः याथात्म्यं तत्त्वम् इत्यर्थः।।किं पुनस्तत्त्वं कर्मादेः यत् बोद्धव्यं वक्ष्यामि इति प्रतिज्ञातम् उच्यते

Because (हि यस्मात्) (the nature) of action sanctioned by scriptures is to be known (कर्मणः शास्त्रविहितस्य अस्ति बोद्धव्यम्), (the nature) of prohibited action is to be known (विकर्मणः प्रतिषिद्धस्य बोद्धव्यं च अस्त्येव) and similarly (तथा), (the nature) of mere quiet or abstinent inaction is to be known (अकर्मणश्च तूष्णींभावस्य अस्ति बोद्धव्यम्). Therefore, the addition of “अस्ति” must be understood in all the three (इति त्रिष्वपि अध्याहारः कर्तव्यः). Because (यस्मात्) the true nature (गतिः याथात्म्यं तत्त्वम्) of action (कर्मणः) is profound and difficult to know (गहना विषमा दुर्ज्ञेया) - here the word “karma” stands representatively (इत्युपलक्षणार्थम्), for action, etc. (कर्मादीनाम्) - action, inaction, prohibited action (कर्माकर्मविकर्मणाम्) (should be known) - this is the meaning (इत्यर्थः). What again is the true nature of action, etc. (किं पुनः तत्त्वं कर्मादेः), which should be known (यत् बोद्धव्यं), and was  promised as “I shall teach” (वक्ष्यामि इति प्रतिज्ञातम्)? It is said (उच्यते).

Notes: Profundity of nature of action, inaction and prohibited action leads to that confusion

The verse states one must know the entire spectrum of actions - what is karma - commonly understood as scripturally permitted activity by the organ of speech, body and mind, akarma - commonly understood as inactivity with no action by all organs, and vikarma - commonly understood as that which should not be done or prohibited by scriptures, nishiddha karma. Bhagavan may have anticipated that Arjuna’s question would be why do these need any explanation as they are well understood by all based on traditions and those who are expert in shastras. So Krishna says the reason why these should be known: these terms are understood merely with regard to outward activity alone, but from the viewpoint of Vedanta there is a deeper significance to these words which is not understood by many or is confusing to even scholars as stated in previous verse (4.16).

Sankaracharya says that the word अस्ति - is - should be added to all three terms, कर्मणः अस्ति बोद्धव्यम् etc. - there is something of karma that should be known. One can also add, for more clarity, the word तत्त्वम् - the nature - to this phrase: कर्मणः तत्त्वम् अस्ति बोद्धव्यम् which will mean - there is something of the nature of karma that should be known. So the entire three-quarters of the verse is:

Because (हि यस्मात्) there is something that should be known (अस्ति बोद्धव्यम्) even (about the nature) of the actions prescribed by the scriptures (कर्मणः शास्त्रविहितस्य), there is also something to be known (बोद्धव्यं च अस्त्येव) (about the nature) of the prohibited actions (विकर्मणः प्रतिषिद्धस्य) and similarly (तथा), there is something that must be known (बोद्धव्यमस्ति) (about the nature) of mere quietude or abstinence (अकर्मणश्च तूष्णींभावस्य). 

Why should they be known? गहना कर्मणो गतिः - the nature of karma is difficult to understand. The word गतिः here mean tattva - the nature or essence, and गहना  - is abstract, difficult to understand, incomprehensible. So the nature of karma is difficult to understand, and the same holds for akarma and vikarma also. Vikarma is not mentioned again by Sri Krishna although he stated that it should be known. 

And it has been promised that by knowing these well, one will get liberation (4.16) and hence it is important to know them.

The next verse explains the nature of karma and akarma in a cryptic way which should be understood by all.

कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः।

स बुद्धिमान् मनुष्येषु स युक्तः कृत्स्नकर्मकृत्॥१८॥

यः कर्मणि अकर्म पश्येत् यः अकर्मणि कर्म (पश्येत्) च, सः मनुष्येषु बुद्धिमान् (अस्ति)। सः युक्तः कृत्स्नकर्मकृत् (अस्ति)। 

कर्मणि = in activity, अकर्म = inaction, यः = the one who, पश्येत् = sees, अकर्मणि = in inactivity, च = and, कर्म = action, यः = the one who, सः = he, बुद्धिमान् = wise, मनुष्येषु = among humans, सः = he, युक्तः = yogi, कृत्स्नकर्मकृत् = performer of all actions

One who sees inaction (of the Self) in the activity (superimposed on the Self or of the body-mind complex) and action (of the body-mind complex) in the inactivity (of the body-mind complex), he is the wise among humans and he is a yogi and performer of all actions.

कर्मणि - कर्मन्, नपुं, स, एक

अकर्म - अकर्मन्, नपुं, द्वि, एक

यः - यद्, पुं, प्र, एक

पश्येत् - दृश् धातुरूपाणि - कर्तरि प्रयोगः विधिलिङ् लकारः परस्मैपदम् - दृशिँर् प्रेक्षणे - भ्वादिः, प्र-पु, एक

अकर्मणि - अकर्मन्, नपुं, स, एक

च - अव्ययम्

कर्म - कर्मन्, नपुं, द्वि, एक

यः - यद्, पुं, प्र, एक

सः - तद्, पुं, प्र, एक

बुद्धिमान् - बुद्धिमत्, पुं, प्र, एक, तद्धितान्तरूपाणि - बुद्धि + मतुप्

मनुष्येषु - मनुष्य, पुं, स, बहु

सः - तद्, पुं, प्र, एक

युक्तः - युक्त, पुं, प्र, एक, कृदन्तरूपाणि - युज् + क्त - युजिँर् योगे - रुधादिः - अनिट्

कृत्स्नकर्मकृत् - कृत्स्नकर्मकृत्, पुं, प्र, एक (समासः = कृत्स्नं कर्म यस्य सः कृत्स्नकर्मकृत्)

Section 1

कर्मणि क्रियते इति कर्म व्यापारमात्रम् तस्मिन् कर्मणि अकर्म कर्माभावं यः पश्येत् अकर्मणि च कर्माभावे कर्तृतन्त्रत्वात् प्रवृत्तिनिवृत्त्योः वस्तु अप्राप्यैव हि सर्व एव क्रियाकारकादिव्यवहारः अविद्याभूमौ एव कर्म यः पश्येत् पश्यति सः बुद्धिमान् मनुष्येषु सः युक्तः योगी च कृत्स्नकर्मकृत् समस्तकर्मकृच्च सः इति स्तूयते कर्माकर्मणोरितरेतरदर्शी।।

In activity (कर्मणि) -- doing is activity in general (व्यापारमात्रम्) -- in that activity, the one who sees inaction, i.e. the state of lack of action (अकर्म कर्माभावं यः पश्येत्), and in inactivity, which is absence of activity (अकर्मणि च कर्माभावे), the one who sees action (कर्म यः पश्येत्), due to—dependence of both activity and inactivity upon the doer (कर्तृतन्त्रत्वात् प्रवृत्तिनिवृत्त्योः), having not known the Self indeed (वस्तु अप्राप्यैव) and all the empirical transactions involving various facets of action indeed are only in the realm of ignorance (हि सर्व एव क्रियाकारकादिव्यवहारः अविद्याभूमौ एव)—that wise person truly sees among men (पश्यति सः बुद्धिमान् मनुष्येषु). And he is a yogi (युक्तः योगी च) and he is the one who has accomplished all actions (कृत्स्नकर्मकृत् समस्तकर्मकृच्च सः). (Thus) that person (सः), the one who sees activity and inaction in each other (कर्माकर्मणोरितरेतरदर्शी), is glorified (इति स्तूयते).

Section 2 - Why is Sri Krishna teaching a contradiction? An activity cannot be an inaction and vice versa. Answer - Sri Krishna is correcting the wrong perception of an ordinary person - there is no contradiction. Also Sri Krishna said that one with the knowledge of action and inaction will be liberated. So if it is a contradiction or wrong knowledge, how can it liberate?

पूर्वपक्षी - ननु किमिदं विरुद्धमुच्यते कर्मणि अकर्म यः पश्येत् इति अकर्मणि च कर्म इति न हि कर्म अकर्म स्यात् अकर्म वा कर्म। तत्र विरुद्धं कथं पश्येत् द्रष्टा 

सिद्धान्ती - न अकर्म एव परमार्थतः सत् कर्मवत् अवभासते मूढदृष्टेः लोकस्य तथा कर्मैव अकर्मवत्। तत्र यथाभूतदर्शनार्थमाह भगवान् कर्मण्यकर्म यः पश्येत् (गीता 4.18) इत्यादि। अतो न विरुद्धम्। बुद्धिमत्त्वाद्युपपत्तेश्च। बोद्धव्यम् इति च यथाभूतदर्शनमुच्यते। न च विपरीतज्ञानात् अशुभात् मोक्षणं स्यात् यत् ज्ञात्वा मोक्ष्यसेऽशुभात् (गीता 4.16) इति च उक्तम्। तस्मात् कर्माकर्मणी विपर्ययेण गृहीते प्राणिभिः तद्विपर्ययग्रहणनिवृत्त्यर्थं भगवतो वचनम् कर्मण्यकर्म यः इत्यादि। न च अत्र कर्माधिकरणमकर्म अस्ति कुण्डे बदराणीव। नापि अकर्माधिकरणं कर्म अस्ति कर्माभावत्वात् अकर्मणः। अतः विपरीतगृहीते एव कर्माकर्मणी लौकिकैः यथा मृगतृष्णिकायाम् उदकं शुक्तिकायां वा रजतम्।।

पूर्वपक्षी - Why is this contradiction said (ननु किमिदं विरुद्धम् उच्यते)? ‘The one who sees  inaction in activity (कर्मणि अकर्म यः पश्येत्), and action in inactivity (अकर्मणि च कर्म इति)’—because activity will not be inaction, nor can inactivity be action (न हि कर्म अकर्म स्यात् अकर्म वा कर्म). How can one see a contradiction in this matter (तत्र विरुद्धं कथं पश्येत् द्रष्टा)?

सिद्धान्ती - No. Inaction alone exists from the standpoint of Truth (अकर्म एव परमार्थतः सत्), but it appears like activity (कर्मवत् अवभासते) for an ignorant person (मूढदृष्टेः लोकस्य). Similarly, action itself appears like inactivity (तथा कर्मैव अकर्मवत्). For the sake of showing things as they are, the Lord says: “one who sees inaction in activity…” (कर्मण्यकर्म यः पश्येत्, Gītā 4.18). Therefore, there is no contradiction (अतो न विरुद्धम्). And the ascription of wisdom, etc., is fitting (बुद्धिमत्त्वाद्युपपत्तेश्च) since to be wise (बोद्धव्यम् इति) is said to be seeing things as they are (यथाभूतदर्शनम् उच्यते). And from the contradictory knowledge, one cannot be freed from samsara (न च विपरीतज्ञानात् अशुभात् मोक्षणं स्यात्), for it was said: “knowing which, you will be freed from samsara” (यत् ज्ञात्वा मोक्ष्यसेऽशुभात्, Gītā 4.16). Therefore, since action and inaction are incorrectly understood by living beings (कर्माकर्मणी विपर्ययेण गृहीते प्राणिभिः), the Lord’s statement “the one who sees inaction in activity…” (कर्मण्यकर्म यः इत्यादि) is to correct that mistaken understanding (तद्विपर्ययग्रहणनिवृत्त्यर्थं भगवतो वचनम्). And in this matter (च अत्र), inaction (अकर्म) does not exist as the locus of activity (न कर्माधिकरणम् अस्ति), like badara fruit in a pot (कुण्डे बदराणीव). Nor does action (कर्म) exist as the locus of inactivity (अकर्माधिकरणम्), since inaction is the absence of activity (कर्माभावत्वात् अकर्मणः). Therefore, it is only when there is incorrect understanding of action and inaction (विपरीतगृहीते एव कर्माकर्मणी) by the people (लौकिकैः) (that such perception arises) — just as water is seen in a mirage (मृगतृष्णिकायाम् उदकं) or silver in nacre (शुक्तिकायां वा रजतम्).

Notes: it is not adhikarana-saptami here like aadhara-aadheya or aashraya-aashrita, because akarma is negation of all action and karma is action they cannot share the same locus being of opposite nature. So here the seventh case is to be taken as visaya-saptami.

Section 3 - Commonly seen that action is activity always and vice versa. Not true. Example is given - a non-moving tree appears to move  and moving distant objects appear stationary.

पूर्वपक्षी - ननु कर्म कर्मैव सर्वेषां न क्वचित् व्यभिचरति। 

सिद्धान्ती - तत् न नौस्थस्य नावि गच्छन्त्यां तटस्थेषु अगतिषु नगेषु प्रतिकूलगतिदर्शनात् दूरेषु चक्षुषा असंनिकृष्टेषु गच्छत्सु गत्यभावदर्शनात् एवम् इहापि अकर्मणि कर्मदर्शनं कर्मणि च अकर्मदर्शनं विपरीतदर्शनं येन तन्निराकरणार्थम् उच्यते कर्मण्यकर्म यः पश्येत् इत्यादि।।

पूर्वपक्षी - Action (कर्म) is indeed action (कर्मैव) for all (सर्वेषां), it never deviates even a wee bit (न क्वचित् व्यभिचरति). 

सिद्धान्ती - That is not true. Just as for one seated in a moving boat (नौस्थस्य नावि गच्छन्त्यां), there is an appearance of motion in the opposite direction (प्रतिकूलगतिदर्शनात्) in the immobile trees on the bank (तटस्थेषु अगतिषु नगेषु) or there is the perception of non-movement (गत्यभावदर्शनात्) in the distant moving objects (दूरेषु … गच्छत्सु) that are not close to the eye (चक्षुषा असंनिकृष्टेषु)—even so here, the perception of action in inactivity (अकर्मणि कर्मदर्शनं), and in activity inaction (कर्मणि च अकर्मदर्शनं), is due to wrong perception (विपरीतदर्शनं). Hence, in order to remove that wrong perception (तन्निराकरणार्थम्), the Lord says: “He who sees in activity inaction …” (कर्मण्यकर्म यः पश्येत् इत्यादि)।।

Section 4 - Repetition of the actionlessness of the Self due to ignorant person unable to grasp the subtle message

तदेतत् उक्तप्रतिवचनमपि असकृत् अत्यन्तविपरीतदर्शनभाविततया मोमुह्यमानो लोकः श्रुतमपि असकृत् तत्त्वं विस्मृत्य विस्मृत्य मिथ्याप्रसङ्गम् अवतार्यावतार्य चोदयति इति पुनः पुनः उत्तरम् आह भगवान् दुर्विज्ञेयत्वं च आलक्ष्य वस्तुनः।। अव्यक्तोऽयमचिन्त्योऽयम् न जायते म्रियते इत्यादिना आत्मनि कर्माभावः श्रुतिस्मृतिन्यायप्रसिद्धः उक्तः वक्ष्यमाणश्च। तस्मिन् आत्मनि कर्माभावे अकर्मणि कर्मविपरीतदर्शनम् अत्यन्तनिरूढम् यतः किं कर्म किमकर्मेति कवयोऽपि अत्र मोहिताः (गीता 4.16)।

That this (doubt) (तदेतत्), has been clarified repeatedly (उक्तप्रतिवचनम् अपि) because a deluded person (मोमुह्यमानो लोकः), deeply conditioned by completely inverted understanding (अत्यन्तविपरीतदर्शनभाविततया), even after having heard repeatedly (श्रुतमपि असकृत्), having forgotten the truth again and again (तत्त्वं विस्मृत्य विस्मृत्य), raises false issues repeatedly (मिथ्याप्रसङ्गम् अवतार्यावतार्य चोदयति). Therefore, Bhagavān answers repeatedly (पुनः पुनः उत्तरम् आह भगवान्), perceiving the difficulty of understanding reality (दुर्विज्ञेयत्वं च आलक्ष्य वस्तुनः).

By these (statements): “This is unmanifest, unthinkable”, “is not born, doesn’t die” (अव्यक्तोऽयम् अचिन्त्योऽयम् न जायते म्रियते इत्यादिना), the absence of action / results of action in the Self, (आत्मनि कर्माभावः), well-known in sruti, smrti and nyaya (श्रुतिस्मृतिन्यायप्रसिद्धः) has been said (उक्तः), and will be explained (वक्ष्यमाणश्च). In that Self, which is inaction, there is absence of activity (तस्मिन् अकर्मणि आत्मनि कर्माभावे), there is an incorrect perception of activity in inaction (अकर्मणि कर्मविपरीतदर्शनम्)—which is very firmly rooted (अत्यन्तनिरूढम्) because “what is karma and what is akarma, even the learned are confused” (किं कर्म किमकर्मेति कवयोऽपि अत्र मोहिताः, Gītā 4.16).

Section 5

देहाद्याश्रयं कर्म आत्मन्यध्यारोप्य अहं कर्ता मम एतत् कर्म मया अस्य कर्मणः फलं भोक्तव्यम् इति च तथा अहं तूष्णीं भवामि येन अहं निरायासः अकर्मा सुखी स्याम् इति कार्यकरणाश्रयं व्यापारोपरमं तत्कृतं च सुखित्वम् आत्मनि अध्यारोप्य न करोमि किंचित् तूष्णीं सुखमासे इति अभिमन्यते लोकः।। तत्रेदं लोकस्य विपरीतदर्शनापनयाय आह भगवान् कर्मण्यकर्म यः पश्येत् इत्यादि।। अत्र च कर्म कर्मैव सत् कार्यकरणाश्रयं कर्मरहिते अविक्रिये आत्मनि सर्वैः अध्यस्तम् यतः पण्डितोऽपि अहं करोमि इति मन्यते। 

Activity, which belongs to the body etc., (देहाद्याश्रयं कर्म), having superimposed it upon the Self (आत्मनि अध्यारोप्य), an ordinary person considers (अभिमन्यते लोकः): “I am the doer (अहं कर्ता), this is my action (मम एतत् कर्म), the result of this action must be experienced by me (मया अस्य कर्मणः फलं भोक्तव्यम् इति च).” Similarly, (in the) the cessation of activity, belonging to body and mind (कार्यकरणाश्रयं व्यापारोपरमं) (one thinks): “I am silent (अहं तूष्णीं भवामि), by which I will be free without effort, without action and happy, etc. (येन अहं निरायासः अकर्मा सुखी स्याम् इति).” And that happiness achieved by that (inactivity of body-mind) (तत्कृतं च सुखित्वम्), having superimposed upon the Self (आत्मनि अध्यारोप्य), (thinks): “I am happy silently not doing anything (न करोमि किंचित् तूष्णीं सुखमासे इति अभिमन्यते लोकः).” To remove incorrect understanding of the ordinary person in this matter (treating the Self as karmi and akarmi), Bhagavan says, “one who sees inaction in activity”, etc. (तत्रेदं लोकस्य विपरीतदर्शनापनयाय आह भगवान् कर्मण्यकर्म यः पश्येत् इत्यादि). Activity of body-mind alone is karma, (कर्म कर्मैव कार्यकरणाश्रयं), (but) since (यतः) (it is) superimposed by all (सर्वैः अध्यस्तम्) upon the inactive, changeless Self (कर्मरहिते अविक्रिये आत्मनि), even a learned person (पण्डितोऽपि) thinks “I am doing” (अहं करोमि इति मन्यते). 

Section 6

अतः आत्मसमवेततया सर्वलोकप्रसिद्धे कर्मणि नदीकूलस्थेष्विव वृक्षेषु गतिप्रातिलोम्येन अकर्म कर्माभावं यथाभूतं गत्यभावमिव वृक्षेषु यः पश्येत् अकर्मणि च कार्यकरणव्यापारोपरमे कर्मवत् आत्मनि अध्यारोपिते तूष्णीं अकुर्वन् सुखम् आसे इति अहंकाराभिसंधिहेतुत्वात् तस्मिन् अकर्मणि च कर्म यः पश्येत् यः एवं कर्माकर्मविभागज्ञः सः बुद्धिमान् पण्डितः मनुष्येषु सः युक्तः योगी कृत्स्नकर्मकृत् च सः अशुभात् मोक्षितः कृतकृत्यो भवति इत्यर्थः।।

Therefore (अतः), one who sees inaction (अकर्म) or the lack of action (कर्माभावं) associated with the Self (आत्मसमवेततया) as it is (यथाभूतं) in the well-known activity (सर्वलोकप्रसिद्धे कर्मणि) just as one sees the absence of motion in trees (गत्यभावमिव वृक्षेषु यः पश्येत्) in the (perceived) opposite direction motion in the trees standing on the riverbank (नदीकूलस्थेष्विव वृक्षेषु गतिप्रातिलोम्येन) and one who sees in inactivity (यः पश्येत् अकर्मणि च), in the cessation of activity of body and mind (कार्यकरणव्यापारोपरमे), one sees, like action (कर्मवत्) when (it is) superimposed on the Self (आत्मनि अध्यारोपिते), “silently not doing, I am happy” (तूष्णीं अकुर्वन् सुखं आसे इति) due to connection with individuality (अहंकाराभिसंधिहेतुत्वात्) - action in that inactivity (तस्मिन् अकर्मणि च कर्म), in this way one who is the knower of the difference between action and inaction (यः एवं कर्माकर्मविभागज्ञः), he is the wise person and realized among humans (सः बुद्धिमान् पण्डितः मनुष्येषु), he is a yogi (सः युक्तः योगी), and the performer of all actions (कृत्स्नकर्मकृत्). He is freed from evil (सः अशुभात् मोक्षितः) and becomes one who has accomplished whatever needs to be done (कृतकृत्यो भवति) - this is the meaning (इत्यर्थः).

Section 7: Alternative explanation of this verse is given by some - The performance of the actions that are compulsory indeed for the sake of Īśvara, due to the absence of producing results, they are said to be akarma in a figurative sense. And the omission of those (obligatory actions), is called akarma, and that omission, due to leading to the result of pratyavāya sin, is called karma again in a figurative sense. So this verse means - seeing absence of producing results (अकर्म) in niyata karma (कर्मणि) and seeing pratyavaya-papa (कर्म) in absence of niyata karma (अकर्मणि).

अयं श्लोकः अन्यथा व्याख्यातः कैश्चित्। कथम् नित्यानां किल कर्मणाम् ईश्वरार्थे अनुष्ठीयमानानां तत्फलाभावात् अकर्माणि तानि उच्यन्ते गौण्या वृत्त्या। तेषां च अकरणम् अकर्म तच्च प्रत्यवायफलत्वात् कर्म उच्यते गौण्यैव वृत्त्या। तत्र नित्ये कर्मणि अकर्म यः पश्येत् फलाभावात् यथा धेनुरपि गौः अगौः इत्युच्यते क्षीराख्यं फलं न प्रयच्छति इति तद्वत्। तथा नित्याकरणे तु अकर्मणि च कर्म यः पश्येत् नरकादिप्रत्यवायफलं प्रयच्छति इति।।

This verse is interpreted differently by some (अयं श्लोकः अन्यथा व्याख्यातः कैश्चित्). How (कथम्)? The performance of the actions that are compulsory indeed (अनुष्ठीयमानानां नित्यानां किल कर्मणाम्) for the sake of Īśvara (ईश्वरार्थे), due to the absence of producing results (तत्फलाभावात्), they are said to be akarma (अकर्माणि तानि उच्यन्ते) in a figurative sense (गौण्या वृत्त्या). And the omission (अकरणम्) of those (obligatory actions) (तेषां च), is called akarma (अकर्म), and that omission (तच्च) due to leading to the result of pratyavāya sin (प्रत्यवायफलत्वात्) is called karma (कर्म उच्यते) again in a figurative sense (गौण्यैव वृत्त्या). In this matter (तत्र), one who sees akarma (अकर्म यः पश्येत्) in nitya-karma (नित्ये कर्मणि), due to its lack of producing results (फलाभावात्)—just as (यथा) even though a cow (धेनुरपि गौः) is said to be not a cow (अगौः इत्युच्यते) when it does not give the result of milk (क्षीराख्यं फलं न प्रयच्छति इति)—like that (तद्वत्). Similarly (तथा), indeed in the non-performance of nitya-karma (नित्याकरणे तु) and in that non-performance (अकर्मणि च), one who sees karma (कर्म यः पश्येत्) (because) it gives the pratyavāya sin of hell, etc. (नरकादिप्रत्यवायफलं प्रयच्छति इति).

Section 8 - The interpretation of confining this verse entirely to karma (vyavahara satta) is wrong. Then the words of Bhagavan in 4.16 that knowledge of karma will give liberation will be wrong. Because - 1. liberation from saṁsāra comes from the performance of nitya-karma, and not from knowledge of the lack of fruits of nitya-karma, 2. Nitya karma does not produce result  is also against scriptures. 

नैतत् युक्तं व्याख्यानम्। एवं ज्ञानात् अशुभात् मोक्षानुपपत्तेः यज्ज्ञात्वा मोक्ष्यसेऽशुभात् इति भगवता उक्तं वचनं बाध्येत। कथम् नित्यानामनुष्ठानात् अशुभात् स्यात् नाम मोक्षणम् न तु तेषां फलाभावज्ञानात्। न हि नित्यानां फलाभावज्ञानम् अशुभमुक्तिफलत्वेन चोदितम् नित्यकर्मज्ञानं वा। न च भगवतैवेहोक्तम्। एतेन अकर्मणि कर्मदर्शनं प्रत्युक्तम्। न हि अकर्मणि कर्म इति दर्शनं कर्तव्यतया इह चोद्यते नित्यस्य तु कर्तव्यतामात्रम्। 

This speech is not correct (नैतत् युक्तं व्याख्यानम्). For, from (this) knowledge (एवं ज्ञानात्), liberation from saṁsāra is not obtained (अशुभात् मोक्षानुपपत्तेः). Then the words said by Bhagavān, “having known which you will be freed from saṁsāra” (यज्ज्ञात्वा मोक्ष्यसेऽशुभात् इति भगवता उक्तं वचनं) will be contradicted (बाध्येत). Why? (कथम्) Because liberation from saṁsāra called liberation (अशुभात् स्यात् नाम मोक्षणम्) comes from the performance of nitya-karma (नित्यानामनुष्ठानात्), and not from knowledge of the lack of fruits of nitya-karma (न तु तेषां फलाभावज्ञानात्). Because the knowledge of the lack of fruits of nitya-karma (नित्यानां फलाभावज्ञानम्) is neither prescribed in scripture as a means of liberation from samsara (अशुभमुक्तिफलत्वेन चोदितम् नित्यकर्मज्ञानं वा), nor is it stated by Bhagavān here (न च भगवतैवेहोक्तम्).

Thus, by this it follows that “seeing action in inactivity” (एतेन अकर्मणि कर्मदर्शनं) has been refuted (प्रत्युक्तम्). Because “seeing action in inactivity” (अकर्मणि कर्म इति दर्शनं) is not enjoined here as a duty (कर्तव्यतया इह चोद्यते) but only the obligatoriness of nitya karma (नित्यस्य तु कर्तव्यतामात्रम्).

Section 9 - 3. There is no benefit in knowing that lack of nitya karma leads to sin - so where is liberation which was said to be the result of such knowledge in 4.16? 4. Scripturally also it is not known that knowing that lack of nitya karma leads to sin, 5. Such incorrect knowledge cannot remove ignorance.

न च अकरणात् नित्यस्य प्रत्यवायो भवति इति विज्ञानात् किञ्चित् फलं स्यात्। नापि नित्याकरणं ज्ञेयत्वेन चोदितम्। नापि कर्म अकर्म इति मिथ्यादर्शनात् अशुभात् मोक्षणं बुद्धिमत्त्वं युक्तता कृत्स्नकर्मकृत्त्वादि च फलम् उपपद्यते स्तुतिर्वा। मिथ्याज्ञानमेव हि साक्षात् अशुभरूपम्। कुतः अन्यस्मादशुभात् मोक्षणम् न हि तमः तमसो निवर्तकं भवति।।

And not even from the knowledge that “from not doing nitya, pratyavāya sin happens” (‘अकरणात् नित्यस्य प्रत्यवायो भवति’ इति) will there be any benefit at all (विज्ञानात् किञ्चित् फलं स्यात्). Nor is non-performance of nitya-karma enjoined to be known as a means to liberation (नापि नित्याकरणं ज्ञेयत्वेन चोदितम्). Nor again is freedom from saṁsāra (अशुभात् मोक्षणं) obtained from the wrong perception (मिथ्यादर्शनात्) of karma as akarma or akarma as karma (कर्म अकर्म इति). Rather, with wisdom (बुद्धिमत्त्वं युक्तता), performance of all actions, etc. (कृत्स्नकर्मकृत्त्वादि च), the results (फलम्) are attained (उपपद्यते), or at the least it serves as glorification (स्तुतिर्वा). Because wrong perception itself (मिथ्याज्ञानम्) is directly of the nature of saṁsāra (साक्षात् अशुभरूपम्). How then could there be liberation from saṁsāra (अन्यस्मादशुभात् मोक्षणम्) through another form of saṁsāra itself? For removal of darkness doesn’t happen by darkness (न हि तमः तमसो निवर्तकं भवति).

Section 10 - Argument is: this is a deliberate figurative way of talking about nitya-karma (like upasana). Answer - 1. There is no mention of a fruit of deliberate misconception of the knowledge of karma and akarma in the śruti (unlike upasana). 2. Nor indeed in the giving up of the message of śruti and imagining another in its place is anything special obtained. 3. Why give the message niyata karma in a cryptic way rather than not directly if this verse is about niyata-karma alone? 4. Bhagavan then would be accused of deliberately confusing all. 5. Repetition would also be not necessary as karma has been already stated clearly earlier in Ch-2 and Ch-3. 6. There is no pratyavaya sin by not doing niyata-karma, as a non-existent entity cannot produce an existent effect. 7. There is self-contradiction from your own statement: “nitya-karma is fruitless” while ‘having accepted its result is liberation’.

ननु कर्मणि यत् अकर्मदर्शनम् अकर्मणि वा कर्मदर्शनं न तत् मिथ्याज्ञानम् किं तर्हि गौणं फलभावाभावनिमित्तम् न कर्माकर्मविज्ञानादपि गौणात् फलस्य अश्रवणात्। नापि श्रुतहान्यश्रुतपरिकल्पनायां कश्चित् विशेष उपलभ्यते। स्वशब्देनापि शक्यं वक्तुम् नित्यकर्मणां फलं नास्ति अकरणाच्च तेषां नरकपातः स्यात् इति तत्र व्याजेन परव्यामोहरूपेणकर्मण्यकर्म यः पश्येत् इत्यादिना किम् तत्र एवं व्याचक्षाणेन भगवतोक्तं वाक्यं लोकव्यामोहार्थमिति व्यक्तं कल्पितं स्यात्।

पूर्वपक्षी - Seeing inaction in activity (कर्मणि यत् अकर्मदर्शनम्) or seeing action in inactivity (अकर्मणि वा कर्मदर्शनं) is not false perception (न तत् मिथ्याज्ञानम्). What then (किं तर्हि)? It is figurative (गौणं), a deliberate misconception (adhyāropa, like in upāsanā), being the cause of fruit and the lack thereof (फलभावाभावनिमित्तम्).

सिद्धान्ती - No (न), even from this deliberate misconception of the knowledge of karma and akarma (कर्माकर्मविज्ञानादपि गौणात्), there is no mention of fruit in the śruti (फलस्य अश्रवणात्). Nor indeed (न अपि) in the giving up of the message of śruti and imagining another in its place (श्रुतहान्यश्रुतपरिकल्पनायां) is anything special obtained (कश्चित् विशेष उपलभ्यते).

For, it is possible to state in one’s own words (स्वशब्देनापि शक्यं वक्तुम्) that “there is no fruit for nitya-karmas, and by their non-performance one falls into hell” (‘नित्यकर्मणां फलं नास्ति अकरणाच्च तेषां नरकपातः स्यात्’ इति). In this matter (तत्र), what purpose (is served) (किम्) by the deceptive form of confusing others (व्याजेन परव्यामोहरूपेण) through the statement “one who sees inaction in activity” etc. (‘कर्मण्यकर्म यः पश्येत्’ इत्यादिना)? In this matter (तत्र), in this way (एवं) (of thinking), it would be construed (कल्पितं स्यात्) that the statement uttered by Bhagavān is for confusing the world (‘भगवतोक्तं वाक्यं लोकव्यामोहार्थमिति’ व्यक्तं).

न च एतत् छद्मरूपेण वाक्येन रक्षणीयं वस्तु नापि शब्दान्तरेण पुनः पुनः उच्यमानं सुबोधं स्यात् इत्येवं वक्तुं युक्तम्। कर्मण्येवाधिकारस्ते इत्यत्र हि स्फुटतर उक्तः अर्थः न पुनर्वक्तव्यो भवति। सर्वत्र च प्रशस्तं बोद्धव्यं च कर्तव्यमेव। न निष्प्रयोजनं बोद्धव्यमित्युच्यते।।न च मिथ्याज्ञानं बोद्धव्यं भवति तत्प्रत्युपस्थापितं वा वस्त्वाभासम्। नापि नित्यानाम् अकरणात् अभावात् प्रत्यवायभावोत्पत्तिः नासतो विद्यते भावः (गीता 2.16) इति वचनात् कथं असतः सज्जायेत (छा0 उ0 6.2.2) इति च दर्शितम् असतः सज्जन्मप्रतिषेधात्। असतः सदुत्पत्तिं ब्रुवता असदेव सद्भवेत् सच्चापि असत् भवेत् इत्युक्तं स्यात्। तच्च अयुक्तम्सर्वप्रमाणविरोधात्। न च निष्फलं विदध्यात् कर्म शास्त्रम् दुःखस्वरूपत्वात् दुःखस्य च बुद्धिपूर्वकतया कार्यत्वानुपपत्तेः। तदकरणे च नरकपाताभ्युपगमात् अनर्थायैव उभयथापि करणे च अकरणे च शास्त्रं निष्फलं कल्पितं स्यात्। स्वाभ्युपगमविरोधश्च नित्यं निष्फलं कर्म इति अभ्युपगम्य मोक्षफलाय इति ब्रुवतः। तस्मात् यथाश्रुत एवार्थः कर्मण्यकर्म यः इत्यादेः। तथा च व्याख्यातः अस्माभिः श्लोकः।।तदेतत् कर्मणि अकर्मदर्शनं स्तूयते

And this is not a topic that needs to be concealed by a cryptic statement (न च एतत् छद्मरूपेण वाक्येन रक्षणीयं वस्तु), nor, even when repeatedly stated in different words, will it become easier to understand (न अपि शब्दान्तरेण पुनः पुनः उच्यमानं सुबोधं स्यात् इति). Thus, it is proper to state it in this way (एवं वक्तुं युक्तम्).

For in “your right is in action alone” (‘कर्मण्येवाधिकारस्ते’ इति), the meaning is already clearly expressed (अत्र हि स्फुटतर उक्तः अर्थः), and does not need to be repeated (न पुनर्वक्तव्यो भवति). Everywhere, whatever is good is to be understood and practiced (सर्वत्र च प्रशस्तं बोद्धव्यं च कर्तव्यमेव). That which is meaningless need not be understood (न निष्प्रयोजनं बोद्धव्यमिति उच्यते). And neither false knowledge nor the false appearance of the object presented by that false knowledge needs to be known (न च मिथ्याज्ञानं बोद्धव्यं भवति तत्प्रत्युपस्थापितं वा वस्त्वाभासम्).

And also, by non-performance of nitya-karma, there is no pratyavāya sin, since it is non-existent (न अपि नित्यानाम् अकरणात् अभावात् प्रत्यवायभावोत्पत्तिः). For, from the words “non-existence has no presence” (‘नासतो विद्यते भावः’ गीता 2.16 इति वचनात्) and “how can existence arise from non-existence?” (कथं असतः सज्जायेत छा0 उ0 6.2.2 इति च), the denial of the production of an existent entity from a non-existent one is shown (दर्शितम् असतः सज्जन्मप्रतिषेधात्).

By asserting that existence can arise from non-existence (असतः सदुत्पत्तिं ब्रुवता), you would have to say “non-existence indeed becomes existence” and “existence becomes non-existence” (‘असदेव सद्भवेत्’ ‘सच्चापि असत् भवेत्’ इत्युक्तं स्यात्). And that is illogical, being opposed to all valid means of knowledge (तच्च अयुक्तं सर्वप्रमाणविरोधात्).

Moreover, scripture will not enjoin fruitless actions (न च निष्फलं विदध्यात् कर्म शास्त्रम्), since such actions are painful in nature (दुःखस्वरूपत्वात्) and it is illogical to intentionally enjoin something painful to perform (दुःखस्य च बुद्धिपूर्वकतया कार्यत्वानुपपत्तेः). And, since non-performance of that duty is accepted to lead to hell (तदकरणे च नरकपाताभ्युपगमात्), the śāstra would be useless in both performance and non-performance (उभयथापि करणे च अकरणे च शास्त्रं निष्फलं कल्पितं स्यात्).

Further, there is self-contradiction from your own statement (स्वाभ्युपगमविरोधश्च ब्रुवतः): “nitya-karma is fruitless” (‘नित्यं निष्फलं कर्म’ इति) while ‘having accepted its result is liberation’ (‘अभ्युपगम्य मोक्षफलाय’ इति).

Therefore (तस्मात्), the meaning of “one who sees inaction in activity” is the scripture is the only meaning (यथाश्रुत एवार्थः कर्मण्यकर्म यः इत्यादेः). And this is how the verse has been explained by us (तथा च व्याख्यातः अस्माभिः श्लोकः).

And that seeing inaction in activity is being praised (तदेतत् कर्मणि अकर्मदर्शनं स्तूयते).

Notes: Inaction is the substratum of activity and inactivity is also action - a knower of this fact is liberated

In this verse, the actionlessness of the Self and the body-mind complex belonging to  the realm of action is presented in a cryptic way.

This verse is a commentary of these verses in Gita:

यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः।

आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते।।3.17।।

नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन।

न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः।।3.18।।

न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन।

नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि।।3.22।।

यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः।

मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः।।3.23।।

उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम्।

सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः।।3.24।।

The word कर्म and अकर्म in this verse should be seen in two ways based on the context:

1. Physical Activity: कर्म as mere activity of the body-mind complex and अकर्म as mere inactivity of the same body-mind complex

2. State of being active or inactive: कर्म is the state of being active/inactive which is for body-mind complex and it is also called action. अकर्म means the state of being beyond action which is also called inaction/actionlessness - this is only true for the Self.

As an introduction to the verse, we will present the context these two words कर्म and अकर्म are used in the verse.

• The word akarma in the first quarter is state of inaction, beyond the realm of action at paaramaartha-satt as the nature of the Self. In the second quarter the same word akarma is mere physical inactivity or the quietening of the body-mind complex at vyavahaara-sattaa.

• The word karma in the first quarter is the superimposed activity on the Self - praatbhaasika-satta OR it can also imply the activity of the body-mind complex itself as vyavahara-satta (there are two interpretations) and in the second quarter that very word karma is the state of action done with individuality as vyavahaara-sattaa.

When a person does an activity, he/she thinks “I am the doer” or “My body/midn did this action”. This perspective based on activities done by the body-mind complex of a person is  corrected in the first quarter of the verse.

कर्मणि अकर्म यः पश्येत् 

• First interpretation: The word कर्म is the superimposed action on the Self - this considers the notion of “I am the doer”

कर्मणि is viṣaya-saptamī - with regard to, but not adhikaraṇa-saptamī - locative. The seventh case here should be taken as “in place of” and not as in the locative sense of “in”. Therefore, the word कर्मणि here is actually referring to not the action done by the body-mind complex, but it is referring to आत्मनि-अध्यस्थ-कर्मणि, the action that is superimposed on the Self to have the notion - “I am the doer”.  In that superimposed karma on the Self, see the substratum, the Self, as actionless or akarma, inaction, beyond the realm of action itself (not merely inactive). We are not being asked to see the actionless Self within the activity of the body-mind complex.

• Second interpretation: The word कर्म is the action by the body-mind complex -  this considers the notion “the body-mind is the doer” and I am the witness of it.

Consider कर्मणि now as adhikaraṇa-saptamī. This is the stage before the mutual superimposition happens for “I’m the doer” to arise as seen in the first interpretation. Here the distinction between the observed and observer is maintained - upadhis act in presence of Consciousness. When perceiving karma of the body-mind complex, in that karma, see the presence of Consciousness who does not act or cause to act, a witness remaining as actionless, akarma, inaction, the state of being beyond action, always. Just as under the light of the sun, various activities by living beings on earth happen, which are dependent on the sun, but the sun itself, being beyond any action, is not directly involved or affected by these activities. This is shown in Kenopanishad mantras in khanda-1 where the activities of sense organs, motor organs and mind are shown to be feasible only due to mere presence of Consciousness which itself remains in inaction.

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः।

अहङ्कारविमूढात्मा कर्ताहमिति मन्यते॥3.28॥

While action being done by upadhis alone in every way, a deluded mind identified with upadhis thinks thus: I am the doer.

तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः।

गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते॥3.29॥

O mighty-armed one! The knowers of Truth engage in the separation of upadhis and actions from Self and thus having realized are not attached.

Non-self, the body-mind complex, कार्य-करण-सङ्घात, which are upadhis, inert assemblage, are always in the realm of action while the Self is beyond the realm of action, in whose presence this कार्य-करण-सङ्घात act and whose actions dont affect it. This non-affectedness of the Self by the actions of कार्य-करण-सङ्घात is called as अकर्म - beyond the realm of action. Gita verses which mention actionlessness of a jnani:

2.25, 2.20, 3.28, 5.8, 5.13, 5.14.

So in the statement “I am doing” - the activity of the body-mind complex is incorrectly superimposed on the Self which is beyond action.

An example given by Sankaracharya of the scenario of seeing the Self as doer (first interpretation above) is: just as the non-moving trees on the bank of the river are considered by a person seated on a moving boat to be moving. The relative motion of the boat is superimposed on the trees to consider them to be moving although they are unmoving. In the same way, the Self which is beyond action is considered to be a doer due to superimposition of activity of the body-mind on it.

अकर्मणि कर्म यः पश्येत्

Now in the akarma of the body-mind complex, inactivity of them, see karma, the state of action associated with this inactivity. Why is inactivity of the body-mind said to be karma - a state of action? Five reasons why akarma of body-mind is also actually karma:

1. Kaaraka-janyatvāt - kartā, karma, karaṇam, adhikaraṇam exist for both - karta will surely be there even if all other karakas are absent.

2. prayatna sādhyatvāt - requires willful and deliberate decisions.

3. Bahu-vidhatvāt - just like karma has variety, akarma also has variety - pañca-yamas - asteyam, aparigrah, ahimsa, brahmacharya (abstain from enjoyment of body-oriented desires), satya (dont tell lie). So restraining from action is also a variety like variety in action itself.

4. Puṇya-pāpa-janakatvāt - akarma as inactivity can produce punya and papa. Akarma of svadharma is papa, akarma of panca-niyamas is papa and akarma as in panca-yamas is punya. Karma of svadharma is punya and karma of panca-yamas is punya and karma opposite of panca-yamas is papa.

5. Cōdanā-viṣayatvāt - there are shastra injunctions about it and hence it is enjoined by scriptures just like karma is.

Sankaracharya gives only the first reason - कर्माभावे कर्तृतन्त्रत्वात् प्रवृत्तिनिवृत्त्योः. प्रवृत्ति, engagement in activity and निवृत्ति non-engagement in activity - both are dependent on ahankara as कर्ता. 

The statement “I am not doing anything” is also an act of non-doing with doership of individuality and hence it is not an inaction. There are two wrongful perceptions in this statement “I am not doing anything” (unlike “I am doing” which has only one) as follows:

• The inactivity of the body-mind complex is incorrectly seen as inaction or “non-doing”. The correct view is that inactivity of the body-mind complex is actually “doing” or action due to the presence of the doership of individuality.

• This inactivity of the body-mind complex is then incorrectly superimposed on the Self, which is beyond the realm of action, to call oneself  as “I am not doing”. The correct view is Self is neither a doer nor a non-doer, it is beyond the realm of action. I can neither be a doer or a non-doer.

An example given by Sankaracharya for the scenario of not seeing action in the inactivity of body-mind: just as the moving heavenly bodies in space are seen to be stationary due to their far distance and imperceptible motion, so also in the activity of the body-mind one misses to see the element of action due to the imperceptible notion of individuality involved behind that inactivity. People generally see the sense of agency in activity of the body-mind complex, but tend to miss out the agency in the inactivity of the body-mind complex that makes that inactivity an action.

To differentiate the nature of akarma of the second quarter from the nature of akarma of the Self referred to in the first quarter, Sankaracharya calls the akarma in the first quarter as: वस्तु अप्राप्यैव हि सर्व एव क्रियाकारकादिव्यवहारः अविद्याभूमौ एव - having not known the Self indeed (वस्तु अप्राप्यैव) and all the empirical transactions involving various facets of action indeed are only in the realm of ignorance, one superimposes this activity of body-mind on to the Self which is beyond action. So the akarma of Self is nitya, is missed due to ignorance while that of the non-Self is anitya, is observable and it is superimposed on the Self.

To summarise by Sankaracharya - Activity, which belongs to the body etc., (देहाद्याश्रयं कर्म), having superimposed it upon the Self (आत्मनि अध्यारोप्य), an ordinary person considers (अभिमन्यते लोकः): “I am the doer (अहं कर्ता), this is my action (मम एतत् कर्म), the result of this action must be experienced by me (मया अस्य कर्मणः फलं भोक्तव्यम् इति च).” Similarly, (in the) the cessation of activity, belonging to body and mind (कार्यकरणाश्रयं व्यापारोपरमं) (one thinks): “I am silent (अहं तूष्णीं भवामि), by which I will be free without effort, without action and happy, etc. (येन अहं निरायासः अकर्मा सुखी स्याम् इति).” And that happiness achieved by that (inactivity of body-mind) (तत्कृतं च सुखित्वम्), having superimposed upon the Self (आत्मनि अध्यारोप्य), (thinks): “I am happy silently not doing anything (न करोमि किंचित् तूष्णीं सुखमासे इति अभिमन्यते लोकः).” To remove incorrect understanding of the ordinary person in this matter (treating the Self as karmi and akarmi), Bhagavan says, “one who sees inaction in activity”, etc. (तत्रेदं लोकस्य विपरीतदर्शनापनयाय आह भगवान् कर्मण्यकर्म यः पश्येत् इत्यादि). Activity of body-mind alone is karma, (कर्म कर्मैव कार्यकरणाश्रयं), (but) since (यतः) (it is) superimposed by all (सर्वैः अध्यस्तम्) upon the inactive, changeless Self (कर्मरहिते अविक्रिये आत्मनि), even a learned person (पण्डितोऽपि) thinks “I am doing” (अहं करोमि इति मन्यते). Therefore (अतः), one who sees inaction (अकर्म) or the lack of action (कर्माभावं) associated with the Self (आत्मसमवेततया) as it is (यथाभूतं) in the well-known activity (सर्वलोकप्रसिद्धे कर्मणि) just as one sees the absence of motion in trees (गत्यभावमिव वृक्षेषु यः पश्येत्) in the (perceived) opposite direction motion in the trees standing on the riverbank (नदीकूलस्थेष्विव वृक्षेषु गतिप्रातिलोम्येन) and one who sees in inactivity (यः पश्येत् अकर्मणि च), in the cessation of activity of body and mind (कार्यकरणव्यापारोपरमे), one sees, like action (कर्मवत्) when (it is) superimposed on the Self (आत्मनि अध्यारोपिते), “silently not doing, I am happy” (तूष्णीं अकुर्वन् सुखं आसे इति) due to connection with individuality (अहंकाराभिसंधिहेतुत्वात्) - action in that inactivity (तस्मिन् अकर्मणि च कर्म), in this way one who is the knower of the difference between action and inaction (यः एवं कर्माकर्मविभागज्ञः), he is the wise person and realized among humans (सः बुद्धिमान् पण्डितः मनुष्येषु), he is a yogi (सः युक्तः योगी), and the performer of all actions (कृत्स्नकर्मकृत्). He is freed from evil (सः अशुभात् मोक्षितः) and becomes one who has accomplished whatever needs to be done (कृतकृत्यो भवति) - this is the meaning (इत्यर्थः).

Application of this verse in inanimate objects

The verse is traditionally interpreted in the context of human action—the body-mind complex engaged in karma while the Self (Ātman) remains untouched, actionless, and ever-free. This paradox invites deeper reflection—not only on egoic doership, but on the nature of causality itself. While the verse is often applied to sentient beings, its principle can and should be extended to the realm of inanimate entities, both in motion and in stillness.

In inanimate moving objects, such as natural forces like wind, water, sun, stars, etc., the same principle of the underlying Reality being actionless while the entities are active is applicable (second interpretation given above). This is shown in Kenopanishad mantras in khanda-3 where the activities of cosmic deities which govern nature are shown to be feasible only due to the will of Ishvara. The very Self of these cosmic entities is that Brahman and thus their existence is dependent on that Reality and thereby in and through their functions which also happen in the presence of that Consciousness, one must see that unchanging Reality which is beyond action.

But when the inanimate objects such as rock, wall, etc., are inactive or motionless, where is action to be seen in such a context? There are various ways to see action even in the inactivity of inanimate objects:

1. Imperceptible karma: 

   1. Changes happening within that inactive inanimate entity microscopically such as temperature change affecting dynamism internally, vibrations, wear and tear, crack growth, etc.

   2. There are microscopic life forms and other beings that are supported by it and hence it is a part of karma by being adhishthana for them.

2. Karma in Latency: Localized Causality - This view treats karma as event-centric—a specific action performed at a specific time, producing visible and invisible results (drṣṭa and adrṣṭa phala). These inanimate objects, currently inactive, have the potential to be a karaka in a future karma. For example, a person sits on a rock atop a mountain. The act of sitting is karma. The rock, though previously inactive, now becomes part of the karma when the action occurs. Prior to that, it is potential for karma, but not a participant. Thus every inanimate inactive object has the potential to be a karaka in a future karma and hence there is a latency of karma in every inactivity of inanimate object.

3. Karma in Continuity: Non-Localized Flow - In contrast, this view sees karma as a continuous unfolding—not confined to discrete events, but flowing through causal chains infinitely. The state of inactivity of an inanimate object is a part of the beginningless and endless causal chain of karma. In this view, the same rock, lying still for centuries, is part of a karmic continuum. Its formation, placement, and presence are all causally relevant. Even before someone sits on it, the rock is participating in the unfolding karma—as a karana (instrument) or as an adhikarana (locus) and eventually will be perceptibly playing such a role when this unfolding karma also seems to be perceptible.

The one who has this vision in every activity and inactivity of the body-mind complex or objects in general, is called:

1. बुद्धिमान् - a wise person, a vidvan, atma-tattvajnah, a person who knows the Self as Brahman. To be called wise (बोद्धव्यम् इति) is said to be seeing things as they are (यथाभूतदर्शनम् उच्यते). And from the contradictory knowledge, one cannot be freed from samsara (न च विपरीतज्ञानात् अशुभात् मोक्षणं स्यात्), for it was said: “knowing which, you will be freed from samsara” (यत् ज्ञात्वा मोक्ष्यसेऽशुभात्, Gītā 4.16).

2. योगी - a person who is yuktah, samaahitah - completely immersed in or connected with the Self.

3. कृत्स्न-कर्म-कृत् - a performer of all actions.

So the one, who has that Braahmi state of अकर्म, inaction, whose manifestation in the functional sense, vyavahara-satta, is figuratively called कृत्स्न-कर्म-कृत् - a performer of all actions. Sankaracharya says that calling such a person who has no doership as कृत्स्न-कर्म-कृत्, a performer of all actions, is a glorification, it is arthavada, but not a real prayojana as in literal sense. Why is such a person called कृत्स्न-कर्म-कृत्? Action necessitates an objective, and an objective implies unfulfilment. If there is a real motivation behind a jnani’s action then jnani’s fulfillment is not complete. Duties never end for a person identified with ahankara and they don't exist for one who does not have such identification. That's why such a jnani who is not a doer of any action is figuratively called a krtsna-karma-krt, a performer of all actions, even though he/she is not acting. Such a person’s duties and responsibilities are over - this is not a retirement from activity, but it is a retirement from the sense of “I am doing” -  externally the body and mind may still do actions called duties, but internally there is no such awareness: “this is my duty”, “I need to do this”, “If I don’t do it, I will incur sin” or “If I do it I will get merit and material benefits such as taking care of my family and myself” etc. The individuality with the notion of “I am the doer” having been lost, the sense of duty is also lost for this person. 

This term कृत्स्न-कर्म-कृत् can be seen in another way: a jnani, who is identified with Brahman and which supports all activity by being its substratum, is thus said to be performer of all actions. A parallel to this is said in Chandogya where a jnani is said to be the receiver of fruits of all actions:

यथा कृताय विजिताय अधरेयाः संयन्ति एवं एनं सर्वं तदभिसमैति यत्किंच प्रजाः साधु कुर्वन्ति।

“Just as in a game of dice, when the winning throw (kṛta) is gained, all lesser throws are automatically won, so too all the merits of others accrue to him who knows this.”

— Chāndogya Upaniṣad 4.1.4

In Chapter-15, this person is called krta-krtya, whatever needs to be done has been done by such a person. In Chapter-3, these very same actions of a jnani were called as lokasangraha which meant to keep all in line with dharma - that reason is also attributed by ajnanis to a jnani’s action which is inexplicable. 

मनुष्येषु - among the humans for whom the shastras are relevant.

To summarise this verse:

• कर्मणि अकर्म यः पश्येत् → To see akarma in karma is to recognize that the changing realm of activity (body–mind) is a mere superimposition upon the unchanging Reality, the Self which is beyond action.

• अकर्मणि कर्म यः पश्येत् → To see karma in akarma is to recognize that even the quietened or inactive state of the changing realm is still within the realm of change, and therefore never to be confused with the Self which is beyond the realm of action.

A few corollaries can be derived from this verse which will be elaborated from verses 19 to 24:

1. A jnani has no expectation of anything in this life. There is no notion that the future has to be of a certain kind to make me happy because the present itself is blissful so why worry or think about the future? A samsari sees the present as MBBS - Meaningless Burdensome Boring Struggle - and hence hopes for some happier future for which he or she has to work for.

2. Activities of body and mind have no impact on the awareness of jnani. The nature of activity affects a samsari - I am happy or sad based on the activity that needs to be done.

3. A jnani has no duties as there are no assumed identities. A samsari based on different identities takes up various duties. For example, a woman identifies herself as a mother, and at other times as a wife, and then as an employee, later as a daughter, etc. Her duties also change accordingly and her notion of “I am this and therefore my duties are this” is intact throughout although the identity and duties themselves keep changing.

4. A jnani when performing actions are only for lokasangraha if grihastha or sharirasthitiprayojana if a sannyasi.

5. The actions are seen by a jnani as upadhis interacting with the objects, but I am not the doer, but a mere witness.

Sankaracharya states this verse is interpreted differently by some:

The performance of the actions that are compulsory indeed for the sake of Īśvara, due to the absence of producing results, they are said to be akarma in a figurative sense. And the omission of those (obligatory actions), is called akarma, and that omission, due to leading to the result of pratyavāya sin, is called karma again in a figurative sense. So this verse means - seeing absence of producing results (अकर्म) in niyata karma (कर्मणि) and seeing pratyavaya-papa (कर्म) in absence of niyata karma (अकर्मणि).

The interpretation of confining this verse entirely to karma (vyavahara satta) is wrong, because:

1. Then the words of Bhagavan in 4.16 that knowledge of karma will give liberation will be wrong, because liberation from saṁsāra comes from the performance of nitya-karma, and not from knowledge of the lack of fruits of nitya-karma, 

2. Nitya karma does not produce result  is also against scriptures. 

3. There is no benefit in knowing that lack of nitya karma leads to sin - so where is liberation which was said to be the result of such knowledge in 4.16? 

4. Scripturally also it is not known that knowing that lack of nitya karma leads to sin, 

5. Such incorrect knowledge cannot remove ignorance.

Argument is: the presentation of this verse is a deliberate figurative way of talking about nitya-karma (like upasana). 

Answer to that argument is:

1. There is no mention of a fruit of deliberate misconception of the knowledge of karma and akarma in the śruti (unlike upasana). 

2. Nor indeed in the giving up of the message of śruti and imagining another in its place is anything special obtained. 

3. Why give the message niyata karma in a cryptic way rather than not directly if this verse is about niyata-karma alone? 

4. Bhagavan then would be accused of deliberately confusing all. 

5. Repetition would also be not necessary as karma has been already stated clearly earlier in Ch-2 and Ch-3.

6. There is no pratyavaya sin by not doing niyata-karma, as a non-existent entity cannot produce an existent effect. 

7. There is self-contradiction from your own statement: “nitya-karma is fruitless” while ‘having accepted its result is liberation’.

This vision of karma-akarma is now glorified from verse 19 to 23.

यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः।

ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः॥१९॥

बुधाः तम् ज्ञानाग्निदग्धकर्माणम् पण्डितम् आहुः यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः (सन्ति) । 

यस्य = whose, सर्वे = all, समारम्भाः = actions that have begun (with initiatives), कामसङ्कल्पवर्जिताः = are devoid of desires and notion of pleasurability of objects, ज्ञानाग्निदग्धकर्माणम् = one whose actions are burned in the fire of knowledge, तम् = that one, आहुः = say,  पण्डितम् = a wise one, बुधाः = the knowers of Brahman

The knowers of Brahman say that one, whose actions are burned in the fire of knowledge, as a wise one, whose actions that have begun (with initiatives) are devoid of desires and notion of pleasurability of objects.

यस्य - यद्, पुं, ष, एक

सर्वे - सर्व, पुं, प्र, बहु

समारम्भाः - समारम्भ, पुं, प्र, बहु

कामसङ्कल्पवर्जिताः - कामसङ्कल्पवर्जित, पुं, प्र, बहु, कामस्य सङ्कल्पेन वर्जितः इति कामसङ्कल्पवर्जितः

ज्ञानाग्निदग्धकर्माणम् - ज्ञानाग्निदग्धकर्मन्, पुं, द्वि, एक, यस्य कर्माणि ज्ञानस्य अग्निना दग्धानि, सः ज्ञानाग्निदग्धकर्मा

तम् - तत्, पुं, द्वि, एक

आहु: - ब्रू धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - ब्रूञ् व्यक्तायां वाचि - अदादिः, प्र-पु, बहु

पण्डितम् - पण्डित, पुं, द्वि, एक

बुधाः - बुध, पुं, प्र, बहु

यस्य यथोक्तदर्शिनः सर्वे यावन्तः समारम्भाः सर्वाणि कर्माणि समारभ्यन्ते इति समारम्भाः कामसंकल्पवर्जिताः कामैः तत्कारणैश्च संकल्पैः वर्जिताः मुधैव चेष्टामात्रा अनुष्ठीयन्ते प्रवृत्तेन चेत् लोकसंग्रहार्थम् निवृत्तेन चेत् जीवनमात्रार्थम्। तं ज्ञानाग्निदग्धकर्माणं कर्मादौ अकर्मादिदर्शनं ज्ञानं तदेव अग्निः तेन ज्ञानाग्निना दग्धानि शुभाशुभलक्षणानि कर्माणि यस्य तम् आहुः परमार्थतः पण्डितं बुधाः ब्रह्मविदः।।यस्तु अकर्मादिदर्शी सः अकर्मादिदर्शनादेव निष्कर्मा संन्यासी जीवनमात्रार्थचेष्टः सन् कर्मणि न प्रवर्तते यद्यपि प्राक् विवेकतः प्रवृत्तः। यस्तु प्रारब्धकर्मा सन् उत्तरकालमुत्पन्नात्मसम्यग्दर्शनः स्यात् सः सर्वकर्मणि प्रयोजनमपश्यन् ससाधनं कर्म परित्यजत्येव। सः कुतश्चित् निमित्तात् कर्मपरित्यागासंभवे सति कर्मणि तत्फले च सङ्गरहिततया स्वप्रयोजनाभावात् लोकसंग्रहार्थं पूर्ववत् कर्मणि प्रवृत्तोऽपि नैव किञ्चित् करोति ज्ञानाग्निदग्धकर्मत्वात् तदीयं कर्म अकर्मैव संपद्यते इत्येतमर्थं दर्शयिष्यन् आह

The one who has this vision of seeing inaction in activity, etc. (यः तु अकर्मादिदर्शी), he, due to that vision alone (सः अकर्मादिदर्शनात् एव), is a sannyasi who has no duties and responsibilities (निष्कर्मा संन्यासी), not engaged in vaidika-karma but engaged only for the maintenance of body (जीवनमात्रार्थचेष्टः सन् कर्मणि न प्रवर्तते).

But one who, due to previous vasanas (engages in actions) (यः तु प्रारब्धकर्मा सन्), may at later time attain the vision of the Self (उत्तरकालम् उत्पन्नात्मसम्यग्दर्शनः स्यात्), he, not seeing purpose in all actions (सः सर्वकर्मणि प्रयोजनम् अपश्यन्), renounces actions along with the means for them (ससाधनम् कर्म परित्यजति एव) even though before attaining viveka and other sadhana-catushtaya (यद्यपि प्राक् विवेकतः), he was engaged in actions (प्रवृत्तः). 

He (सः), due to some reason (कुतश्चित् निमित्तात्) is unable to renounce actions and their results (कर्मपरित्यागासंभवे सति कर्मणि तत्फले च), also engages in action just as before (पूर्ववत् कर्मणि प्रवृत्तः अपि) without any attachment (सङ्गरहिततया), not for the purpose of one’s own (स्वप्रयोजनाभावात्), but for the sake of keeping all inspired to follow karma yoga (लोकसंग्रहार्थं). Yet he does not do any action (न एव किञ्चित् करोति), due to the actions being burnt by the knowledge (ज्ञानाग्निदग्धकर्मत्वात्). His activities become inaction verily (तदीयं कर्म अकर्म एव संपद्यते इति). 

To show this idea, the Lord says (एतम् अर्थम् दर्शयिष्यन् आह).

Notes: A grihastha-jnani is a pandita upon whom results of actions (past, present and future) have no bearing

This verse states the activities of a jnani who has the vision of karma and akarma given in the previous verse and such a jnani is called a pandita.

समारम्भाः - सर्वाणि कर्माणि समारभ्यन्ते इति समारम्भाः initiated actions that have begun. Any action has a purpose or intent behind it - the focus of this verse is on that purpose. For an ajnani, the purpose is one’s own happiness. What is the nature of  purpose of a jnani? That is stated as कामसंकल्पवर्जित.

कामसङ्कल्पवर्जिताः - कामैः तत्कारणैश्च सङ्कल्पैः वर्जिताः devoid of desires and their causes called fancies. A desire arises from seeing certain pleasurable aspects in the object to obtain which an action is undertaken. सङ्कल्प is not resolution as done in puja, but here it is shobhana-adhyasa - superimposing beauty or aspect of happiness on an object. So the desire arises only when there is सङ्कल्प or shobhana-adhyasa as stated in verse 2.62 where it was called सङ्ग.

The actions of a jnani are not motivated by desire of any enjoyment for body or mind because he/she is devoid of seeing pleasurability in objects due to having been fulfilled by realising Brahman as the Self. So the actions of a jnani are मुधा चेष्टा - mere movements of body, mind and speech. This is also called कर्म-आभास - the appearance of an action which does not produce any karmaphala (not even cittashuddhi). Nevertheless, there is a purpose behind every action, otherwise there is no action possible - even a fool doesn’t do action without motivation. So one can say it is Ishvara’s will that is said to be acting through a jnani. From the worldly standpoint, the following is said as a purpose of jnani’s actions: if it is a grihastha-jnani, it is लोकसङ्ग्रह - upholding dharma for others to follow as stated in Chapter-3 (additional reasons: gratitude to the Lord, following guru-aadesha) and if it is a sannyasi-jnani, it is जीवनमात्रार्थ - simply for the sake of maintenance of the body. Both these purposes of a jnani do not have काम and सङ्कल्प which are seen as the motivation behind the purpose of an ajnani’s work. Sankaracharya brings in sannyasi-jnani here although this verse has more direct reference to a grihastha-jnani if karma is interpreted as niyata-karma which is the usual meaning in Gita.

This person has the knowledge of seeing akarma in karma and karma in akarma as stated in previous verse. A person who has this knowledge is said to be one whose karma is all burnt - ज्ञानाग्निदग्धकर्मा - कर्मादौ अकर्मादिदर्शनं ज्ञानं तदेव अग्निः तेन ज्ञानाग्निना दग्धानि शुभाशुभलक्षणानि कर्माणि यस्य - one who has knowledge, which is the vision of seeing inaction in activity etc., that is verily the fire which burns all the punya-papa karma. Here the word karma means karmaphala - sancita and agami. The jnani has no connection with the result of past karma - sancita and the result of  future karma - agami unlike an ajnani. Due to lack of individuality karma-phala has no hold at all and this is figuratively said as burning of karma-phala and the fire that burns them is the one that ends the individuality, Self-knowledge, which in the context of previous verse is said to be the vision of seeing inaction in activity, etc. 

In Tattva-bodha it was said that the jnani’s agami karma gets distributed to others - papa agami karma for those who ridicule him and punya agami karma for those who worship him. Is papa karma feasible for jnani? Not by any volition, but it happens by mere action of body and mind such as killing insects while walking, etc. As Manusmrti states 5 unavoidable karma by mere living of the body: 

पञ्च सूना गृहस्थस्य चुल्ली पेषण्युपस्करः ।

कण्डनी चौदकुम्भश्च बध्यते यास्तु वाहयन् ॥ ३.६८ ॥

For a householder, the five slaughter-houses are: the hearth, the grinding-stone, household implements, the broom, and the water jar; one who uses these becomes bound (by sin).

Tattvabodha refers to this unavoidable agami papa karma done by jnani’s body as going to others. However, many state this position of Tattvabodha is arthavada - a jnani’s body and mind do not generate any karma-phala whatsoever because karma-phala is generated as long as doership is there.

A jnani who has this Self-knowledge is called pandita as in verse 2.11. पण्डा means Self-knowledge. So pandita is one who has Self-knowledge.

Sankaracharya now introduces three kinds of jnanis - 

1. One who undertook sannyasa after brahmacharya and realized the Self

2. One who undertook sannyasa after grihastha- and vanaprastha ashramas and then realized the Self

3. One who remained grihastha all through

The first two types of sannyasi-jnanis, given above, do not have niyata-karma as they did not practice it while being a sannyasi-ajnani. The grihastha-jnani has niyata-karma even after atma-jnana and such a person’s actions are verily inaction is said in the next verse.

त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः।

कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः॥२०॥

(यः) नित्यतृप्तः निराश्रयः कर्मफलासङ्गम् त्यक्त्वा कर्मणि अभिप्रवृत्तः अपि सः किञ्चित् न करोति एव। 

त्यक्त्वा = having given up, कर्मफलासङ्गम् = attachment to results of actions, नित्यतृप्तः = ever satisfied, निराश्रयः = ever non-dependent on anything, कर्मणि = in action, अभिप्रवृत्तः = fully engaged, अपि = even though, न = not, एव = really, किञ्चित् = even a wee bit, करोति = does, सः = he

Having given up attachment to results of actions, the one who is ever satisfied, ever non-dependent on anything, he does not even do a wee bit really even though fully engaged in action. 

त्यक्त्वा – अव्ययम्, कृदन्तरूपाणि - त्यज् + क्त्वा - त्यजँ हानौ - भ्वादिः - अनिट्

कर्मफलासङ्गम् – कर्मफलासङ्ग, पुं, द्वि, एक

नित्यतृप्तः – नित्यतृप्त, पुं, प्र, एक

निराश्रयः – निराश्रय, पुं, प्र, एक

कर्मणि – कर्मन्, नपुं, स, एक

अभिप्रवृत्तः – अभिप्रवृत्त, पुं, प्र, एक, कृदन्तरूपाणि - अभि + प्र + वृत् + क्त - वृतुँ वर्तने - भ्वादिः - सेट्

अपि – अव्ययम्

न – अव्ययम्

एव – अव्ययम्

किञ्चित् – किम् + चित्, नपुं, द्वि, एक

करोति – कृ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - कृञ् करणे - भ्वादिः, प्र-पु, एक

सः – तत्, पुं, प्र, एक

त्यक्त्वा कर्मसु अभिमानं फलासङ्गं च यथोक्तेन ज्ञानेन नित्यतृप्तः निराकाङ्क्षो विषयेषु इत्यर्थः। निराश्रयः आश्रयरहितः आश्रयो नाम यत् आश्रित्य पुरुषार्थं सिसाधयिषति दृष्टादृष्टेष्टफलसाधनाश्रयरहित इत्यर्थः। विदुषा क्रियमाणं कर्म परमार्थतोऽकर्मैव तस्य निष्क्रियात्मदर्शनसंपन्नत्वात्। तेन एवंभूतेन स्वप्रयोजनाभावात् ससाधनं कर्म परित्यक्तव्यमेव इति प्राप्ते ततः निर्गमासंभवात् लोकसंग्रहचिकीर्षया शिष्टविगर्हणापरिजिहीर्षया वा पूर्ववत् कर्मणि अभिप्रवृत्तोऽपि निष्क्रियात्मदर्शनसंपन्नत्वात् नैव किञ्चित् करोति सः।।यः पुनः पूर्वोक्तविपरीतः प्रागेव कर्मारम्भात् ब्रह्मणि सर्वान्तरे प्रत्यगात्मनि निष्क्रिये संजातात्मदर्शनः स दृष्टादृष्टेष्टविषयाशीर्विवर्जिततया दृष्टादृष्टार्थे कर्मणि प्रयोजनमपश्यन् ससाधनं कर्म संन्यस्य शरीरयात्रामात्रचेष्टः यतिः ज्ञाननिष्ठो मुच्यते इत्येतमर्थं दर्शयितुमाह

Having given up (त्यक्त्वा) identification with action (कर्मसु अभिमानं) and also identification with results of action (फलासङ्गं च), by knowledge as stated earlier (यथोक्तेन ज्ञानेन), one who is without craving for any objects (नित्यतृप्तः निराकाङ्क्षो विषयेषु) — this is the meaning (इत्यर्थः). Without any dependence (निराश्रयः आश्रयरहितः) means being free from any support or base. That is called support (आश्रयो नाम) depending upon which one desires to accomplish the goal of life (यत् आश्रित्य पुरुषार्थं सिसाधयिषति). One who is devoid of dependence on the means to attain desired visible and invisible results (दृष्ट-अदृष्ट-इष्टफल-साधन-आश्रय-रहित) — this is the meaning (इत्यर्थः).

The activities done by a wise person (विदुषा क्रियमाणं कर्म) from the standpoint of Truth (परमार्थतः) is inaction indeed (अकर्म एव), due to his obtaining the vision of seeing the Self as beyond action (तस्य निष्क्रियात्मदर्शनसंपन्नत्वात्). By him who is of this nature (तेन एवंभूतेन), due to lack of any purpose for oneself (स्वप्रयोजनाभावात्), the action along with its means ought to be given up (ससाधनं कर्म परित्यक्तव्यम् एव इति) — this is seen (प्राप्ते). Therefore (ततः), due to impossibility of taking up sannyasa (निर्गमासंभवात्), with desire to help the world (लोकसंग्रहचिकीर्षया), or to avoid criticism of the previous gurus (शिष्टविगर्हणापरिजिहीर्षया वा), even when engaging in activities like before (पूर्ववत् कर्मणि अभिप्रवृत्तोऽपि), due to realization of the actionless Self (निष्क्रियात्मदर्शनसंपन्नत्वात्), he does not do even a wee bit (नैव किञ्चित् करोति सः).

Again, one who (यः पुनः) is opposite to what was stated earlier (पूर्वोक्तविपरीतः), even before beginning of vaidika karmas or householder duties (प्रागेव कर्मारम्भात्), having obtained the vision of the actionless inner Self within all beings (ब्रह्मणि सर्वान्तरे प्रत्यगात्मनि निष्क्रिये संजातात्मदर्शनः सः), being totally free from desires for both visible and invisible desirables (दृष्ट-अदृष्ट-इष्टविषय-आशीर्विवर्जिततया), not seeing any purpose in actions in visible and invisible desirables (दृष्ट-अदृष्टार्थे कर्मणि प्रयोजनम् अपश्यन्), having renounced actions along with their means (ससाधनं कर्म संन्यस्य), desiring to act for the mere maintenance of the body (शरीरयात्रामात्रचेष्टः), such a mendicant (यतिः) abiding in Knowledge (ज्ञाननिष्ठः) is freed (मुच्यते इति). To show this meaning (एतम् अर्थम् दर्शयितुम्), the Lord says (आह).

Notes: Characteristics of a grihastha-jnani who is engaging in actions that make him/her a non-doer of actions

This verse shows how a grihastha-jnani performing niyata karma is still in inaction.

19-20 and 23-24 are grihastha-jnani, 21-22 are sannyasi-jnani.

Sri Krishna simply states त्यक्त्वा कर्मफलासङ्गं. Sankaracharya interprets this word कर्मफलासङ्गं as - कर्मसु फलेषु च आसङ्गः इति कर्मफलासङ्गंः - the identification with actions and expectation of certain results from actions. This is a dvandva samasa. Hence he writes त्यक्त्वा कर्मसु अभिमानं and फलासङ्गं च.

त्यक्त्वा कर्मसु अभिमानं - having given up identification with action. I am a writer, I am a priest, etc. - this is the identity one gets based on action. A jnani identifies with no such labels while doing action due to non-identification with it as there is no doership. This is denial of kartrtva for a jnani - कर्मानभिमानी.

फलासङ्गं च - and no expectation of results of actions. There is no seeking enjoyment of objects by a jnani due to internal fulfillment. This is bhoktrtva denial for a jnani.

नित्यतृप्तः - निराकाङ्क्षो विषयेषु - due to no craving for objects. Why so? Jnani and ajnani do experience happiness in interactions between objects and sense organs. The difference is a jnani is not identified with that happiness to consider oneself: “I am the enjoyer” with awareness that the object is giving me happiness as seen in an ajnani. Jnani on the other hand sees that the happiness seen in that object interaction is a reflection of Bliss which is one’s own nature, i.e. oneself. Due to this awareness of non-Self’s temporary nature of happiness and Self’s permanent bliss, a jnani is नित्यतृप्तः.

निराश्रयः - आश्रयरहितः आश्रयो नाम यत् आश्रित्य पुरुषार्थं सिसाधयिषति दृष्टादृष्टेष्टफलसाधनाश्रयरहितः - for āśraya is that depending upon which the goal of life is desired to accomplish (a sadhana) and he is devoid of dependence on the means to attain desired visible and invisible results (sadhya). He is independent of any such means, sadhana, because he doesn’t crave for these desired visible and invisible results, sadhya. The desired results called sadhya are the 4 purusharthas: the visible ones are artha and kama, and the invisible ones are punya - also called dharma - and moksha. A jnani has no craving for any of these purusharthas and therefore no dependence on any sadhana to achieve them also.

So नित्यतृप्तः - ever satisfied leads to निराश्रयः - no dependence on any means to achieve something.

Sankaracharya introduces an argument here: By the one who is of this nature (तेन एवंभूतेन), due to lack of any purpose for oneself (स्वप्रयोजनाभावात्), it is logical that action along with its means ought to be given up (ससाधनं कर्म परित्यक्तव्यम् एव इति प्राप्ते).

This statement conveys a jnani renounces action - but why should a jnani renounce action - is that in literal sense of physically refraining from doing action or is it meant as a sense of no doership even though the body-mind is engaging in actions?

This statement of Sankaracharya, if taken literally, can mean taking up vidvat sannyasa:

1. a brahmachari jnani will no longer become a grihastha after atma-jnana, but take up sannyasa directly. 

2. a grihastha jnani will renounce niyata-karma seeing no purpose in doing them. This is a natural course for a grihashta-jnani. 

Actually, many grihasthas become sannyasi even in the jnana-yoga stage itself - this is vividisha-sannyasa. Why? Two reasons:

1. The lifestyle of sannyasi is conducive for practising jnana-yoga. The I and mine (body-mind and family) are dropped both internally and externally,  focus is only on Self-knowledge with no other distractions of duties or responsibilities.

2. Grihastha-ashrama duties are conducive for attaining chitta-shuddhi as karma yoga and a person in jnana-yoga has no necessity of cittashuddhi.

And those very few who didn’t take up sannyasa as jnana-yogi for whatever reason, among such people, many will take up sannyasa after atma-jnana which is stated above. There will be very few who will continue to remain as grihastha-jnani.

2. If we consider this statement of Sankaracharya as its implied meaning - there is no individuality in a jnani, and hence there being no purpose for actions, it is logical to say that the notion of doing action (karma) itself is dropped by a jnani. Therefore, a grihastha-jnani, even though appears to continue to do the same niyata-karma (without doership) after Self-knowledge, is said to be not doing any action. The word परित्यक्तव्यम् “should be given up” then means “will be given up” just like jnani was given an injunction of not to disturb the mindset of ajnanis in verse 3.26 even though it meant they will not normally do this.

In my view, since “परित्यक्तव्यम् should be given up” has been used - it is external renunciation of action for a jnani - vidvat-sannyasa, because the notion of doership is anyway gone for a jnani and hence the usage of word would not make sense and also the an exception is presented as a contrast to vidvat-sannyasa for a jnani.

But there are a few who continue to be a grihastha even after attaining jnana. Why does a grihastha-jnani continue doing actions? He gives three reasons:

• निर्गमासंभवात् - impossibility of taking up sannyasa. Reasons such as age does not permit if one has to get sannyasa in an institution, health does not permit to strive on food attained by begging, etc.

• लोकसंग्रहचिकीर्षया - for keeping others from sliding into adharma. Continues to do niyata-karma to set an example for others and be their mentor.

• शिष्टविगर्हणापरिजिहीर्षया - to avoid criticism of the previous gurus. The tradition of his lineage demands it or his own guru has instructed him to continue to be a grihastha.

Such a grihastha-jnani who continues to do niyata karma, Sri Krishna states कर्मणि अभिप्रवृत्तोऽपि निष्क्रियात्मदर्शनसंपन्नत्वात् नैव किञ्चित् करोति सः even when engaging in activities like before, due to the realization of the actionless Self,  he does not do even a wee bit. The absence of kartrtva leads to no karma from such a person and hence no karma-phala either.

Now in the next two verses a sannyasi-jnani is described. Sankaracharya states that such a jnani has taken up sannyasa even before grihastha ashrama. But one can extend it to even those jnanis who had taken up sannyasa after grihastha ashrama but before atma-jnana.

निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः।

शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम्॥२१॥

निराशीः यतचित्तात्मा त्यक्तसर्वपरिग्रहः केवलम् शारीरम् कर्म कुर्वन् किल्बिषम् न आप्नोति। 

निराशीः = one who has no desires, यतचित्तात्मा = one who has controlled mind and body,  त्यक्तसर्वपरिग्रहः = one who has renounced all possessions, शारीरम् = of the body, केवलम् = alone, कर्म = actions, कुर्वन् = while doing, न = not, आप्नोति = attains, किल्बिषम् = sin

One who has no solicitations, one who has controlled mind and body, renounces all possessions, while doing actions of the body alone, attains no sin.

निराशीः – निराशी, पुं, प्र, एक

यतचित्तात्मा – यतचित्तात्मन्, पुं, प्र, एक

त्यक्तसर्वपरिग्रहः – त्यक्तसर्वपरिग्रह, पुं, प्र, एक

शारीरम् – शारीर, नपुं, द्वि, एक

केवलम् – केवल, नपुं, द्वि, एक

कर्म – कर्मन्, नपुं, प्र, एक

कुर्वन् – कुर्वत्, पुं, प्र, एक, कृदन्तरूपाणि - कृ + शतृँ - डुकृञ् करणे - तनादिः - अनिट्

न – अव्ययम्

आप्नोति – आप् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - आपॢँ व्याप्तौ - स्वादिः - प्र-पु, एक

किल्बिषम् – किल्बिष, नपुं, द्वि, ए

निराशीः निर्गताः आशिषः यस्मात् सः निराशीः यतचित्तात्मा चित्तम् अन्तःकरणम् आत्मा बाह्यः कार्यकरणसंघातः तौ उभावपि यतौ संयतौ येन सः यतचित्तात्मा त्यक्तसर्वपरिग्रहः त्यक्तः सर्वः परिग्रहः येन सः त्यक्तसर्वपरिग्रहः शारीरं शरीरस्थितिमात्रप्रयोजनम् केवलं तत्रापि अभिमानवर्जितम् कर्म कुर्वन् न आप्नोति न प्राप्नोति किल्बिषम् अनिष्टरूपं पापं धर्मं च। धर्मोऽपि मुमुक्षोः किल्बिषमेव बन्धापादकत्वात्। तस्मात् ताभ्यां मुक्तः भवति संसारात् मुक्तो भवति इत्यर्थः।।शारीरं केवलं कर्म इत्यत्र किं शरीरनिर्वर्त्यं शारीरं कर्म अभिप्रेतम् आहोस्वित् शरीरस्थितिमात्रप्रयोजनं शारीरं कर्म इति किं च अतः यदि शरीरनिर्वर्त्यं शारीरं कर्म यदि वा शरीरस्थितिमात्रप्रयोजनं शारीरम् इति उच्यते यदा शरीरनिर्वर्त्यं कर्म शारीरम् अभिप्रेतं स्यात् तदा दृष्टादृष्टप्रयोजनं कर्म प्रतिषिद्धमपि शरीरेण कुर्वन् नाप्नोति किल्बिषम् इत्यपि ब्रुवतो विरुद्धाभिधानं प्रसज्येत। शास्त्रीयं च कर्म दृष्टादृष्टप्रयोजनं शरीरेण कुर्वन् नाप्नोति किल्बिषम् इत्यपि ब्रुवतः अप्राप्तप्रतिषेधप्रसङ्गः। शारीरं कर्म कुर्वन् इति विशेषणात् केवलशब्दप्रयोगाच्च वाङ्मनसनिर्वर्त्यं कर्म विधिप्रतिषेधविषयं धर्माधर्मशब्दवाच्यं कुर्वन् प्राप्नोति किल्बिषम् इत्युक्तं स्यात्। तत्रापि वाङ्मनसाभ्यां विहितानुष्ठानपक्षे किल्बिषप्राप्तिवचनं विरुद्धम् आपद्येत। प्रतिषिद्धसेवापक्षेऽपि भूतार्थानुवादमात्रम् अनर्थकं स्यात्। यदा तु शरीरस्थितिमात्रप्रयोजनं शारीरं कर्म अभिप्रेतं भवेत् तदा दृष्टादृष्टप्रयोजनं कर्म विधिप्रतिषेधगम्यं शरीरवाङ्मनसनिर्वर्त्यम् अन्यत् अकुर्वन् तैरेव शरीरादिभिः शरीरस्थितिमात्रप्रयोजनं केवलशब्दप्रयोगात् अहं करोमि इत्यभिमानवर्जितः शरीरादिचेष्टामात्रं लोकदृष्ट्या कुर्वन् नाप्नोति किल्बिषम्। एवंभूतस्य पापशब्दवाच्यकिल्बिषप्राप्त्यसंभवात् किल्बिषं संसारं न आप्नोति ज्ञानाग्निदग्धसर्वकर्मत्वात् अप्रतिबन्धेन मुच्यत एव इति पूर्वोक्तसम्यग्दर्शनफलानुवाद एव एषः। एवम् शारीरं केवलं कर्म इत्यस्य अर्थस्य परिग्रहेनिरवद्यं भवति।।त्यक्तसर्वपरिग्रहस्य यतेः अन्नादेः शरीरस्थितिहेतोः परिग्रहस्य अभावात् याचनादिना शरीरस्थितौ कर्तव्यतायां प्राप्तायाम् अयाचितमसंक्लृप्तमुपपन्नं यदृच्छया (बोधा0 स्मृ0 21.8.12) इत्यादिना वचनेन अनुज्ञातं यतेः शरीरस्थितिहेतोः अन्नादेः प्राप्तिद्वारम् आविष्कुर्वन् आह

A निराशीः is one from whom all desires are gone (निराशीः निर्गताः आशिषः यस्मात् सः निराशीः). 

He is यतचित्तात्मा—by whom both (तौ उभौ अपि येन सः यतचित्तात्मा), the inner instrument, the mind (चित्तम् = अन्तःकरणम्), and the outer is body (आत्मा = बाह्यः)—the inert assemblage of body and mind (कार्यकरणसंघातः), are disciplined (यतौ). 

He is त्यक्तसर्वपरिग्रहः, the one by whom all possessions are renounced (त्यक्तसर्वपरिग्रहः त्यक्तः सर्वः परिग्रहः येन सः). 

Doing action (कर्म कुर्वन्) only for the purpose of maintaining the body (शारीरं शरीरस्थितिमात्रप्रयोजनम्), even there, devoid of identification (केवलं तत्रापि अभिमानवर्जितम्), he does not obtain sin or merit (न आप्नोति किल्बिषम् अनिष्टरूपं पापं धर्मं च). For even merit is a sin for a seeker of liberation due to its binding nature (धर्मोऽपि मुमुक्षोः किल्बिषमेव बन्धापादकत्वात्). Therefore (तस्मात्), becoming free from both, he becomes liberated from saṃsāra (ताभ्याम् मुक्तः भवति संसारात् मुक्तो भवति), this is the meaning (इत्यर्थः).

In this matter of शारीरं केवलं कर्म (शारीरं केवलं कर्म इत्यत्र), is action done by the body intended as शारीरं कर्म (किं शरीरनिर्वर्त्यं शारीरं कर्म अभिप्रेतम्), or alternatively is शारीरं कर्म the action done for the mere maintenance of the body (आहोस्वित् शरीरस्थितिमात्रप्रयोजनं शारीरं कर्म इति)? 

What does it matter (किं च अतः), if  शारीरं कर्म is action done by the body (यदि शरीरनिर्वर्त्यं शारीरं कर्म) or if the action done for mere maintenance of the body is शारीरं कर्म (यदि वा शरीरस्थितिमात्रप्रयोजनं शारीरम्)?

It is said (इति उच्यते): If शारीरं कर्म is considered as action done by the body (यदा शरीरनिर्वर्त्यं कर्म शारीरम् अभिप्रेतं स्यात्), then, there would arise a contradictory statement (विरुद्धाभिधानम् प्रसज्येत) from the Lord’s saying that “even when performing a prohibitive action by the body for visible and invisible results, he will not attain sin” (तदा दृष्टादृष्टप्रयोजनं कर्म प्रतिषिद्धम् अपि शरीरेण कुर्वन् न आप्नोति किल्बिषम् इति अपि ब्रुवतः). 

And even from the Lord’s saying that “when performing a scriptural action by the body for visible and invisible results, he will not attain sin” (शास्त्रीयं च कर्म दृष्टादृष्टप्रयोजनं शरीरेण कुर्वन् न आप्नोति किल्बिषम् इति अपि ब्रुवतः), there would be negation of something that is not even attained (अप्राप्तप्रतिषेधप्रसङ्गः).

From the usage of the word केवल as an adjective for “शारीरं कर्म कुर्वन्” (शारीरं कर्म कुर्वन् इति विशेषणात् केवलशब्दप्रयोगात् च), it will be said (इत्युक्तं स्यात्) that one doing actions of speech and mind (वाङ्मनसनिर्वर्त्यं) that are righteous or unrighteous, subject to injunction and prohibition (विधिप्रतिषेधविषयं धर्माधर्मशब्दवाच्यं कर्म), indeed attains sin (कुर्वन् प्राप्नोति किल्बिषम्). Even there, with regard to injunctive actions of the mind and speech (तत्रापि वाङ्मनसाभ्यां विहितानुष्ठानपक्षे), a contradictory statement of attaining sin is attained (किल्बिषप्राप्तिवचनं विरुद्धम् आपद्येत ). With regard to prohibitive actions also (प्रतिषिद्धसेवापक्षे), it would be useless as a mere restatement of fact (भूतार्थानुवादमात्रम् अनर्थकं).

But if we consider शारीरं कर्म as mere maintenance of the body (यदा तु शरीरस्थितिमात्रप्रयोजनं शारीरं कर्म अभिप्रेतं भवेत्), then actions for visible and invisible results (तदा दृष्टादृष्टप्रयोजनं कर्म), whether prescribed or prohibited (विधिप्रतिषेधगम्यम्), done by body, speech and mind (शरीरवाङ्मनसनिर्वर्त्यम्) for mere maintenance of the body (शरीरस्थितिमात्रप्रयोजनम्), while not doing anything other (अन्यत् अकुर्वन्) by those very body, etc. alone (तैः एव शरीरादिभिः), from the usage of the word केवल (केवलशब्दप्रयोगात्), without identification as “I am doing” (अहम् करोमि इति अभिमानवर्जितः), they are mere actions of the body, etc. (शरीरादिचेष्टामात्रम्) from the standpoint of the world (लोकदृष्ट्या), doing thus (कुर्वन्), he does not attain sin (न आप्नोति किल्बिषम्).

For a person of such nature (एवंभूतस्य), due to the impossibility of attaining sin popularly called as किल्बिष (पापशब्दवाच्यकिल्बिषप्राप्ति-असंभवात्), he will not attain sinful saṃsāra (किल्बिषं संसारं न आप्नोति), due to all actions being burnt by the fire of knowledge (ज्ञानाग्निदग्धसर्वकर्मत्वात्). Without any obstacle (अप्रतिबन्धेन), he is indeed freed (मुच्यते एव इति). This is a reiteration of the result of right vision stated earlier (पूर्वोक्तसम्यग्दर्शनफलानुवादः एव एषः). Thus, when the meaning of शारीरं केवलं कर्म is taken this way, there is no fault (एवम् शारीरं केवलं कर्म इत्यस्य अर्थस्य परिग्रहेनिरवद्यं भवति).

For the person who has renounced everything (त्यक्तसर्वपरिग्रहस्य यतेः), as food, etc., is required for the maintenance of the body (अन्नादेः शरीरस्थितिहेतोः), when the duty of maintaining the body arises (शरीरस्थितौ कर्तव्यतायां प्राप्तायाम्), due to lack of possessions (परिग्रहस्य अभावात्), it is permitted (by scriptures) for the sannyasi (अनुज्ञातं यतेः) (to obtain food) through begging, etc. (याचनादिना) by such words “whatever comes unsought, unplanned, spontaneously” (अयाचितमसंक्लृप्तमुपपन्नं यदृच्छया (बोधा0 स्मृ0 21.8.12) इत्यादिना वचनेन).

The Lord revealing (आविष्कुर्वन्) the means (प्राप्तिद्वारम्) for the food, etc., that is meant for maintenance of the body (शरीरस्थितिहेतोः अन्नादेः) says (आह), 

Notes: Characteristics of a jnani who is a sannyasi - actions are done only for body maintenance

निर्गताः आशिषः यस्मात् सः निराशीः - a person from whom all desires are gone. This means the person has no desires whatsoever pertaining to the body and mind and extensions of it - the entire world. A bit of clarification is needed - when it says desires are gone, it implies the jnani is no longer identified with desires of the mind as “my desires”. The mind may have tendencies of likes and dislikes, say, towards a particular food item, etc. after all mind is also matter and within the realm of pairs of opposites, but the superimposition of those tendencies of mind as my desire is no longer there for a jnani. Moreover, the desires in the mind of a jnani, being blissful, are not as passionate or intense as seen in an ajnani who is desperate for fulfillment of desires as happiness ensues from it.

Panadasi 6.262 states:

अप्रवेश्य चिदात्मानं पृथक्पश्यन्नहङ्कृतिम् ।

इच्छस्तु कोटिवस्तूनि न बाधो ग्रन्थिभेदतः ॥ २६२॥

When a person disidentifies ego from Self and realises it as different from the Self, then the mind may have crores of desires, but they don’t bind him.

It is said what is outside is kept outside - jnani does not superimpose all that is external or of changeful nature onto oneself who is eternal and unchanging.

यतचित्तात्मा चित्तम् अन्तःकरणम् आत्मा बाह्यः कार्यकरणसंघातः तौ उभावपि यतौ संयतौ येन सः यतचित्तात्मा -  

He is यतचित्तात्मा who has disciplined both the mind (चित्त) and the body (आत्मा). A jnani’s control over body-mind complex is effortless and spontaneous which is the outcome of the perfection of this control he/she has done with effort before attaining atma-jnana. This example of jnani’s spontaneous natural effortless perfect control over body and mind is given in 2.58 by the illustration of a tortoise. Also in verse 2.64 - that body and mind are said to be in perfect control - sense organs are not not guided by raga-dvesha of the mind towards objects and mind itself is under control by intellect of what to think and what not, and intellect is guided by viveka always. A perfect system which is illustrated as a chariot driven by a good charioteer controlling the horses well in Kathaopanishad.

त्यक्तसर्वपरिग्रहः त्यक्तः सर्वः परिग्रहः येन सः - one by whom all possessions are renounced. If it is taken literally, then it is external renunciation of not possessing any objects coupled with internal renunciation of not having a notion of possession in the case of a sannyasi-jnani. It is not only holding on to or possessing any object or person, but also no craving for any particular experience with any object, person or a situation. This word can be applied to a grishatha-jnani, where it implies internal renunciation alone - no notion of I and mine towards any object or person along with no craving for any experience with them even though the objects are physically present with the jnani.

केवलम् शारीरम् कर्म कुर्वन् किल्बिषम् न आप्नोति - such a jnani who does actions for mere maintenance of the body does not incur sin or punya also - no agami karma. शारीरम् कर्म means शरीरस्थितिमात्रप्रयोजनम् - actions done merely for body maintenance through body, mind and speech which includes actions that produce visible or invisible results (दृष्टादृष्टप्रयोजनं कर्म), whether prescribed or prohibited (विधिप्रतिषेधगम्यम्) -  such as food, shelter, clothing, etc. - this is true for a sannyasi-jnani not for a grihastha-jnani who will do duties (not have to, but will do). 

तत्रापि अभिमानवर्जितम् - even in this matter also there is no identification or craving that arises from such identification - looking for a particular type of food, clothing or shelter, etc. should not be there.

From a jnani’s point of view these actions for maintenance of the body are mere movements of upadhis while from the point of view of the world, they appear like purposeful actions and hence the word कुर्वन्  is used.

Sankaracharya argues that शारीरम् कर्म should be either seen as:

• action done by the body (शरीरनिर्वर्त्यं कर्म) or 

• the action done for maintenance of the body (शरीरस्थितिमात्रप्रयोजनं कर्म)?

If शारीरम् कर्म is to be taken as action done by the body - then even prohibitive bodily actions will not incur sin (verse 4.16) which will be contradictory to what scripture states. And on the other side, stating the obvious that performing permitted bodily actions will not incur sin is useless. So we should take शारीरम् कर्म as maintenance of the body only.

And to consider the word केवल as “only” instead of “merely” then it would mean actions done by mind and speech will incur sin - regardless of whether those actions are permitted or prohibited due to construing the Lord’s statement in this verse as “only bodily action will avoid sin”. But this is again contradictory to scriptures for permitted actions by speech and mind (they don’t give sin) and again the statement is vacuous for prohibitive actions by mind and speech as stating the obvious just like earlier.

Therefore, we must take केवलम् शारीरम् कर्म as “actions done merely for body maintenance” (which includes actions of speech, body and mind).

Now to explain how actions for body maintenance are done is given by an example - begging alms by a sannyasi. Sri Krishna does not state this explicitly as an example in the next verse, but Sankaracharya treats the verse's meaning as such. He says a sannyasi must follow this bodhaayana-smrti-vakya: whatever comes unsought, unplanned, spontaneously” (अयाचितमसंक्लृप्तमुपपन्नं यदृच्छया — बोधा0 स्मृ0 21.8.12.

• अयाचितम् - whatever comes unsought, not seeking anything particular, take whatever comes

• असङ्क्लृप्तम् - not planning, thinking which place may have better food

• यदृच्छया उपपन्नम् -  whatever comes as ordained due to prarabdha karma - accepting anything that comes by

क्षुद्व्याधिश्च चिकित्स्यतां प्रतिदिनं भिक्षौषधं भुज्यताम्। 

स्वाद्वन्नं न तु याच्यतां विधिवशात् प्राप्तेन सन्तुष्यताम् ॥ साधनापञ्चकम्.४॥

Treat the disease of hunger (kṣud-vyādhi) appropriately, daily, consume alms (bhikṣā) as medicine (auṣadha), do not ask for tasty food, be content with what comes by destiny or divine order.

Hunger is seen as a minor ailment—don’t indulge it, just manage it, food is not for pleasure but for sustaining the body—like medicine, avoid craving or demanding delicious meals; let go of sensory indulgence, be content with what comes by destiny or divine order, accept what is received through rightful means, without complaint or desire.

यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः।

समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते॥२२॥

(यः) यदृच्छालाभसन्तुष्टः द्वन्द्वातीतः विमत्सरः सिद्धौ असिद्धौ च समः (अस्ति सः कर्म) कृत्वा अपि न निबध्यते। 

यदृच्छालाभसन्तुष्टः = satisfied with what comes by chance, द्वन्द्वातीतः = free from self-pity when affected by pairs of opposites, विमत्सरः = devoid of jealousy, समः = equipoise, सिद्धौ असिद्धौ च = in success and failure, कृत्वा = having done, अपि = even, न = not, निबध्यते = is bound

(The one, who) is: satisfied with what comes by chance, free from self-pity when affected by pairs of opposites, devoid of jealousy, equipoise in success and failure, even (though) having done (action), is not bound.

यदृच्छालाभसन्तुष्टः – यदृच्छालाभसन्तुष्ट, पुं, प्र, एक

द्वन्द्वातीतः – द्वन्द्वातीत, पुं, प्र, एक

विमत्सरः – विमत्सर, पुं, प्र, एक

समः – सम, पुं, प्र, एक

सिद्धौ – सिद्धि, स्त्री, स, द्वि

असिद्धौ – असिद्धि, स्त्री, स, द्वि

च – अव्ययम्

कृत्वा – अव्ययम् , कृदन्तरूपाणि - कृ + क्त्वा - डुकृञ् करणे - तनादिः - अनिट्

अपि – अव्ययम्

न – अव्ययम्

निबध्यते – नि + बन्ध् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मनेपदम् – बन्धँ बन्धने - क्र्यादिः – प्र-पु, एक

यदृच्छालाभसंतुष्टः अप्रार्थितोपनतो लाभो यदृच्छालाभः तेन संतुष्टः संजातालंप्रत्ययः। द्वन्द्वातीतः द्वन्द्वैः शीतोष्णादिभिः हन्यमानोऽपि अविषण्णचित्तः द्वन्द्वातीतः उच्यते। विमत्सरः विगतमत्सरः निर्वैरबुद्धिः समः तुल्यः यदृच्छालाभस्य सिद्धौ असिद्धौ च। यः एवंभूतो यतिः अन्नादेः शरीरस्थितिहेतोः लाभालाभयोः समः हर्षविषादवर्जितः कर्मादौ अकर्मादिदर्शी यथाभूतात्मदर्शननिष्ठः सन् शरीरस्थितिमात्रप्रयोजने भिक्षाटनादिकर्मणि शरीरादिनिर्वर्त्ये नैव किञ्चित् करोम्यहम् गुणा गुणेषु वर्तन्ते (गीता 3.28) इत्येवं सदा संपरिचक्षाणः आत्मनः कर्तृत्वाभावं पश्यन्नैव किञ्चित् भिक्षाटनादिकं कर्म करोति लोकव्यवहारसामान्यदर्शनेन तु लौकिकैः आरोपितकर्तृत्वे भिक्षाटनादौ कर्मणि कर्ता भवति। स्वानुभवेन तु शास्त्रप्रमाणादिजनितेन अकर्तैव। स एवं पराध्यारोपितकर्तृत्वः शरीरस्थितिमात्रप्रयोजनं भिक्षाटनादिकं कर्म कृत्वापि न निबध्यते बन्धहेतोः कर्मणः सहेतुकस्य ज्ञानाग्निना दग्धत्वात् इति उक्तानुवाद एव एषः।।

त्यक्त्वा कर्मफलासङ्गम् (गीता 4.20) इत्यनेन श्लोकेन यः प्रारब्धकर्मा सन् यदा निष्क्रियब्रह्मात्मदर्शनसंपन्नः स्यात् तदा तस्य आत्मनः कर्तृकर्मप्रयोजनाभावदर्शिनः कर्मपरित्यागे प्राप्ते कुतश्चिन्निमित्तात् तदसंभवे सति पूर्ववत् तस्मिन् कर्मणि अभिप्रवृत्तस्य अपि नैव किञ्चित् करोति सः इति कर्माभावः प्रदर्शितः। यस्य एवं कर्माभावो दर्शितः तस्यैव

यदृच्छालाभः is gain that one arrived at unsought (अप्रार्थित-उपनतः लाभः यदृच्छालाभः). The one who (यः) is: satisfied by that (तेन संतुष्टः), a feeling of contentment coming out of that (संजातालंप्रत्ययः), is यदृच्छालाभसंतुष्टः, is free from self-pity even when affected by heat and cold and the like (द्वन्द्वैः शीतोष्णादिभिः हन्यमानः अपि अविषण्णचित्तः) - said to be द्वन्द्वातीतः (उच्यते), devoid of jealousy (विमत्सरः = विगतमत्सरः) without any sense of enmity (निर्वैरबुद्धिः), and equipoise in both success and failure that come by chance (समः तुल्यः यदृच्छालाभस्य सिद्धौ असिद्धौ च), such a renunciate (एवंभूतः यतिः) is equipoised in favorable and unfavorable situations with regard to food required for maintaining the body (अन्नादेः शरीरस्थितिहेतोः लाभालाभयोः समः), devoid of both joy and sorrow (हर्षविषादवर्जितः).

A seer of inaction in activity (कर्मादौ अकर्मादिदर्शी) being established in the vision of the real Self (यथाभूतात्मदर्शननिष्ठः सन्), in actions such as moving about for alms merely for maintaining the body (शरीरस्थितिमात्रप्रयोजने भिक्षाटनादिकर्मणि), he sees in the activity of body: “I do not do even a wee bit” (शरीरादिनिर्वर्त्ये न एव किञ्चित् करोमि अहम्) —  it is only the sense organs interacting with the sense objects (गुणा गुणेषु वर्तन्ते — गीता 3.28). Thus, always maintaining awareness in this way (एवं सदा संपरिचक्षाणः), seeing the Self as devoid of agency (आत्मनः कर्तृत्व-अभावं पश्यन् एव), whatever action he does such as moving for alms (किञ्चित् भिक्षाटनादिकं कर्म करोति), from the standpoint of worldly dealings (लोकव्यवहारसामान्यदर्शनेन तु), becomes a doer (कर्त्ता भवति) by ordinary people (लौकिकैः) on account of attributed agency (आरोपितकर्तृत्वे).

But from his own standpoint (स्वानुभवेन तु), due to knowledge born from the scriptures (शास्त्रप्रमाणादिजनितेन), he is indeed a non-doer (अकर्ता एव). In this manner (सः एवं), though agency is attributed to him by others (पराध्यारोपितकर्तृत्वः), even having done actions such as moving about for alms merely for maintaining the body (शरीरस्थितिमात्रप्रयोजनं भिक्षाटनादिकं कर्म कृत्वापि), he is not bound (न निबध्यते)—because the actions that are the causes of bondage, along with their seeds, are burnt in the fire of knowledge (बन्धहेतोः कर्मणः सहेतुकस्य ज्ञानाग्निना दग्धत्वात्). This statement is indeed a reiteration (उक्तानुवाद एव एषः).

By the verse “having given up attachment to the results of action” (त्यक्त्वा कर्मफलासङ्गम् — गीता 4.20), it is shown that one who is a householder (प्रारब्धकर्मा सन्) attains the realization of the actionless Brahman as the Self (निष्क्रियब्रह्मात्मदर्शनसंपन्नः), then (तदा) for that one who perceives the absence of doer, action, and purpose, of that Self (तस्य आत्मनः कर्तृकर्मप्रयोजनाभावदर्शिनः) when the renunciation of action is not possible (कर्मपरित्यागे प्राप्ते तदसंभवे सति) due to some reason (कुतश्चिन्निमित्तात्), he is not doing a wee bit (नैव किञ्चित् करोति) even when engaged in those actions as before (पूर्ववत् तस्मिन् कर्मणि अभिप्रवृत्तस्य अपि). Thus it is shown that he is devoid of karma (सः इति कर्माभावः प्रदर्शितः). And for one whose freedom from karma has been shown in this way (यस्य एवं कर्माभावो दर्शितः), of that person…

Notes: 

This verse can be seen in two ways - one that applies to a generic jnani or one that applies to sannyasi-jnani in the context of begging alms for body maintenance.

Sankaracharya considers this verse in the context of bhikshatana for a sannyasi-jnani this verse will mean:

• यदृच्छालाभसंतुष्टः - अप्रार्थित-उपनतः लाभः यदृच्छालाभः तेन संतुष्टः one who is satisfied with the gain that one arrived at unsought - satisfied with whatever food one gets due to prarabdha

• द्वन्द्वातीतः - द्वन्द्वैः शीतोष्णादिभिः हन्यमानः अपि अविषण्णचित्तः even when affected by pairs of opposites such as cold, heat, etc., there is no self-pity - beyond happiness and sorrow that comes from the taste of the food

• विमत्सरः - विगतमत्सरः निर्वैरबुद्धिः, one who is free from jealousy and sense of enmity - not comparing with other sannyasis to see if their conditions are better and if they are then feeling jealous about it

• समः सिद्धौ असिद्धौ च equipoised in both favorable and unfavorable situations - being equanimous in whether one gets food or not at all in the begging trip. There are two kinds of methods - 

  • ajagara-vrtti, sannyasis who don't even go for begging, take whatever comes to them, 

  • madhukara-vrtti - go to a few houses and take what comes, stop begging when one has enough, no storage, and also not marking houses that respond favorably for future begging.

If this verse is considered for a general jnani (can be a grihastha or a sannyasi):

• यदृच्छालाभसंतुष्टः - अप्रार्थित-उपनतः लाभः यदृच्छालाभः तेन संतुष्टः = one who is satisfied with the gain that one arrived at unsought. यदृच्छा means chance which means it is prarabdha. So whatever comes based on prarabdha-karma be satisfied with it. In karmayoga it was considered as blessings from Ishvara, here it can be taken as prarabdha of jnani’s body and mind (not of jnani because Self has no karma at all, only non-Self has and those who identify with it).

• द्वन्द्वातीतः - द्वन्द्वैः शीतोष्णादिभिः हन्यमानः अपि अविषण्णचित्तः = even when affected by pairs of opposites such as cold, heat, etc., there is no self-pity. Objectively there is discomfort or comfort based on situation, but internally, one is is not affected by it, the mind is equipoised in both happiness and sorrow that is felt due to interactions with sense-objects - verse 2.15 was with relation to a sadhaka as a practice, here it is for a jnani who has perfected it. Such a person is free from self-pity lamenting one’s own lot (if negative) or getting too excited (if positive).

• विमत्सरः - विगतमत्सरः निर्वैरबुद्धिः, one who is free from jealousy and sense of enmity. This comes from comparison with others. Comparison with any worldly objective or condition - wealth, reputation, power, possessions, connections with people, family relations, friends, knowledge about subjects or topics, eloquence, etc. These various conditions cover the gamut for both sannyasi and grihastha.

• समः सिद्धौ असिद्धौ च - equipoised in both favorable and unfavorable situations. Siddha is always happiness and asiddha is always unhappiness - unlike dvandvatita where dvandva can be happiness or sorrow contextually. Verse 2.14 states sukha-dukha while verse 2.38 states additionally victory-defeat and gain-loss which are applicable here.

A jnani has this awareness: when actions are done by the body, etc. “I do not do even a wee bit” (शरीरादिनिर्वर्त्ये न एव किञ्चित् करोमि अहम्), for in truth, it is only the organs interacting with the objects (गुणा गुणेषु वर्तन्ते — गीता 3.28). In this way, while the world may attribute doership to him/her, a jnani has no sense of agency in doing action because the actions that are the causes of bondage, along with their seeds, are burnt in the fire of knowledge.

Now the next verse again goes back to grishatha-jnani and therefore continues the thought from verse 20. The jnani, for some reason continues to do actions as before, is not actually doing anything - about such a jnani it is said.

गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः।

यज्ञायाचरतः कर्म समग्रं प्रविलीयते॥२३॥

यज्ञाय गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः आचरतः कर्म समग्रम् प्रविलीयते। 

गतसङ्गस्य = of the one who is free of attachment from everything, मुक्तस्य = of the one who is free from the bondage of merit and sin, etc., ज्ञानावस्थितचेतसः = of the one whose mind abides in the knowledge alone, यज्ञाय = for yajna, आचरतः = of the performer, कर्म = action, समग्रम् = along with its results, प्रविलीयते = is destroyed

Actions done as yajna along with its results of the performer who is free of attachment from everything, of the one who is free from the bondage of merit and sin, etc., of the one whose mind abides in the knowledge alone, are destroyed.

गतसङ्गस्य – गतसङ्ग, पुं, ष, एक

मुक्तस्य – मुक्त, पुं, ष, एक

ज्ञानावस्थितचेतसः – ज्ञानावस्थितचेतस्, पुं, ष, एक

यज्ञाय – यज्ञ, पुं, च, एक

आचरतः – आचरत्, पुं, ष, एक, कृदन्तरूपाणि - आङ् + चर् + शतृँ - चरँ गत्यर्थाः चरतिर्भक्षणर्थोऽपिँ चरँ भक्षणे च चरतिर्भक्षणेऽपि - भ्वादिः - सेट्

कर्म – कर्मन्, नपुं, प्र, एक

समग्रम् – समग्र, नपुं, द्वि, एक

प्रविलीयते – वि + ली धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - लीङ् श्लेषणे - दिवादिः, प्र-पु, ए

गतसङ्गस्य सर्वतोनिवृत्तासक्तेः मुक्तस्य निवृत्तधर्माधर्मादिबन्धनस्य ज्ञानावस्थितचेतसः ज्ञाने एव अवस्थितं चेतः यस्य सोऽयं ज्ञानावस्थितचेताः तस्य यज्ञाय यज्ञनिर्वृत्त्यर्थम् आचरतः निर्वर्तयतः कर्म समग्रं सह अग्रेण फलेन वर्तते इति समग्रं कर्म तत् समग्रं प्रविलीयते विनश्यति इत्यर्थः।।कस्मात् पुनः कारणात् क्रियमाणं कर्म स्वकार्यारम्भम् अकुर्वत् समग्रं प्रविलीयते इत्युच्यते यतः

For the one — who is free of attachment from everything (गतसङ्गस्य सर्वतोनिवृत्तासक्तेः), who is free from the bondage of merit and sin, etc. (मुक्तस्य निवृत्तधर्माधर्मादिबन्धनस्य), who is a ज्ञानावस्थितचेताः -- whose mind abides in knowledge alone (ज्ञानावस्थितचेतसः — ज्ञाने एव अवस्थितं चेतः यस्य) — engages in activity for the sake of performing the pañca-mahā-yajña (यज्ञाय यज्ञनिर्वृत्त्यर्थम् आचरतः निर्वर्तयतः), the action together with its results (कर्म समग्रं सह अग्रेण) is destroyed (प्रविलीयते विनश्यति). This is the meaning (इत्यर्थः). Now, for what reason is it said (कस्मात् पुनः कारणात् इत्युच्यते) performing action (क्रियमाणं कर्म), it does not produce its due result (स्वकार्यारम्भम् अकुर्वत्), and that the action along with its results is destroyed (समग्रं प्रविलीयते)? It is because (यतः) …

Notes: Characteristics of a grihastha-jnani which make him/her a non-doer

Three words have been used to describe a grihastha-jnani in this verse.

1. गतसङ्गः -  सर्वतोनिवृत्तासक्तिः one who is free of attachment from everything. Usually for a grihastha these are the 5 attachments: family, possessions/wealth, profession, body and mind. One offers them to Ishvara at Karma Yoga and then as mithya in jnana-yoga. So as a jnani these hold no sway at all. This गतसङ्गः has been stated earlier as निस्स्पृहः that comes out of निरहङ्कारः and निर्ममः in 2.71. 

2. मुक्तः - निवृत्तधर्माधर्मादिबन्धन - free from the bondage of merit and sin, etc. Even though doing karma, there is no effect of the result of such action on a jnani as punya-papa due to no individuality or doership.

3. ज्ञानावस्थितचेताः - whose mind abides in knowledge alone - this knowledge is that of karma and akarma stated in verse 18 as grihastha performs activities. It is awareness that I am Brahman, which is akarma while kamra is mithya.

For such a jnani when performing panca-maha-yajna as grihastha dharma, all actions along with results (समग्र - सह अग्रेण) are destroyed.

What is meant by all actions are destroyed? Any action has two effects - one is creatiof vasana, a tendency to be a future karta again for that activity and agami-karma-phala, which is the experience one has to undergo as sukha/dukha based on whether it was punya/papa, respectively. So when this verse says karma along with results are destroyed, it means all vasanas are destroyed. Due to lack of individuality, there is no vasana formed by an activity done by the upadhis associated with jnani. The seed-producing capacity for future action is lost.

The results of action are also destroyed, meaning there is no agami-karma-phala produced at all by an activity done by the upadhis associated with jnani.

ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम्।

ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना॥२४॥

अर्पणम् ब्रह्म (अस्ति)। हविः ब्रह्म (अस्ति)। ब्रह्म अग्नौ (अस्ति)। हुतम् ब्रह्मणा (भूयते)। ब्रह्म एव तेन ब्रह्मकर्मसमाधिना गन्तव्यम्। 

ब्रह्म = Brahman, अर्पणम् = the ladle, ब्रह्म हविः = offering is Brahman, ब्रह्माग्नौ = in the fire of Brahman, ब्रह्मणा = by Brahman (the doer), हुतम् = act of offering, ब्रह्म = Brahman, एव = alone, तेन = by him, गन्तव्यम् = is attained, ब्रह्मकर्मसमाधिना = by the one whose mind is established in this understanding that the action itself is Brahman.

The ladle is Brahman. The offering is Brahman. The fire is Brahman alone. The performer of this ritual of sacrifice, (which is Brahman), is Brahman. Brahman alone will be attained by the one whose mind is established in this understanding that the action itself is Brahman.

ब्रह्म – ब्रह्मन्, नपुं, प्र, एक

अर्पणम् – अर्पण, नपुं, प्र, एक

ब्रह्म – ब्रह्मन्, नपुं, प्र, एक

हविः – हविः, नपुं, प्र, एक

ब्रह्मणा – ब्रह्मन्, नपुं, तृ, एक

हुतम् – हुत, नपुं, प्र, एक

ब्रह्म – ब्रह्मन्, नपुं, प्र, एक

एव – अव्ययम्

तेन – तत्, नपुं, तृ, एक

गन्तव्यम् – गन्तव्य, नपुं, प्र, एक, कृदन्तरूपाणि - गम् + तव्य - गमॢँ गतौ - भ्वादिः - अनिट्

ब्रह्मकर्मसमाधिना  – ब्रह्मकर्मसमाधि, पुं, तृ, एक

ब्रह्म अर्पणं येन करणेन ब्रह्मवित् हविः अग्नौ अर्पयति तत् ब्रह्मैव इति पश्यति तस्य आत्मव्यतिरेकेण अभावं पश्यति यथा शुक्तिकायां रजताभावं पश्यति तदुच्यते ब्रह्मैव अर्पणमिति यथा यद्रजतं तत् शुक्तिकैवेति। ब्रह्म अर्पणम् इति असमस्ते पदे। यत् अर्पणबुद्ध्या गृह्यते लोके तत् अस्य ब्रह्मविदः ब्रह्मैव इत्यर्थः। ब्रह्म हविः तथा यत् हविर्बुद्ध्या गृह्यमाणं तत् ब्रह्मैव अस्य। तथा ब्रह्माग्नौ इति समस्तं पदम्। अग्निरपि ब्रह्मैव यत्र हूयते ब्रह्मणा कर्त्रा ब्रह्मैव कर्तेत्यर्थः। यत् तेन हुतं हवनक्रिया तत् ब्रह्मैव। यत् तेन गन्तव्यं फलं तदपि ब्रह्मैव ब्रह्मकर्मसमाधिना ब्रह्मैव कर्म ब्रह्मकर्म तस्मिन् समाधिः यस्य सः ब्रह्मकर्मसमाधिः तेन ब्रह्मकर्मसमाधिना ब्रह्मैव गन्तव्यम्।।एवं लोकसंग्रहं चिकीर्षुणापि क्रियमाणं कर्म परमार्थतः अकर्म ब्रह्मबुद्ध्युपमृदितत्वात्। एवं सति निवृत्तकर्मणोऽपि सर्वकर्मसंन्यासिनः सम्यग्दर्शनस्तुत्यर्थं यज्ञत्वसंपादनं ज्ञानस्य सुतरामुपपद्यते यत् अर्पणादि अधियज्ञे प्रसिद्धं तत् अस्य अध्यात्मं ब्रह्मैव परमार्थदर्शिन इति। अन्यथा सर्वस्य ब्रह्मत्वे अर्पणादीनामेव विशेषतो ब्रह्मत्वाभिधानम् अनर्थकं स्यात्। तस्मात् ब्रह्मैव इदं सर्वमिति अभिजानतः विदुषः कर्माभावः। कारकबुद्ध्यभावाच्च। न हि कारकबुद्धिरहितं यज्ञाख्यं कर्म दृष्टम्। सर्वमेव अग्निहोत्रादिकं कर्म शब्दसमर्पितदेवताविशेषसंप्रदानादिकारकबुद्धिमत् कर्त्रभिमानफलाभिसंधिमच्च दृष्टम् न उपमृदितक्रियाकारकफलभेदबुद्धिमत् कर्तृत्वाभिमानफलाभिसंधिरहितं वा। इदं तु ब्रह्मबुद्ध्युपमृदितार्पणादिकारकक्रियाफलभेदबुद्धि कर्म। अतः अकर्मैव तत्। तथा च दर्शितम् कर्मण्यकर्म यः पश्येत् कर्मण्यभिप्रवृत्तोऽपि नैव किंचित्करोति सः गुणा गुणेषु वर्तन्ते नैव किंचित्करोमीति युक्तो मन्येत तत्त्ववित् इत्यादिभिः। तथा च दर्शयन् तत्र तत्र क्रियाकारकफलभेदबुद्ध्युपमर्दं करोति। दृष्टा च काम्याग्निहोत्रादौ कामोपमर्देन काम्याग्निहोत्रादिहानिः। तथा मतिपूर्वकामतिपूर्वकादीनां कर्मणां कार्यविशेषस्य आरम्भकत्वं दृष्टम्। तथा इहापि ब्रह्मबुद्ध्युपमृदितार्पणादिकारकक्रियाफलभेदबुद्धेः बाह्यचेष्टामात्रेण कर्मापि विदुषः अकर्म संपद्यते। अतः उक्तम् समग्रं प्रविलीयते इति।।अत्र केचिदाहुः यत् ब्रह्म तत् अर्पणादीनि ब्रह्मैव किल अर्पणादिना पञ्चविधेन कारकात्मना व्यवस्थितं सत् तदेव कर्म करोति। तत्र न अर्पणादिबुद्धिः निवर्त्यते किं तु अर्पणादिषु ब्रह्मबुद्धिः आधीयते यथा प्रतिमादौ विष्ण्वादिबुद्धिः यथा वा नामादौ ब्रह्मबुद्धिरिति।।

सत्यम् एवमपि स्यात् यदि ज्ञानयज्ञस्तुत्यर्थं प्रकरणं न स्यात्। अत्र तु सम्यग्दर्शनं ज्ञानयज्ञशब्दितम् अनेकान् यज्ञशब्दितान् क्रियाविशेषान् उपन्यस्य श्रेयान् द्रव्यमयाद्यज्ञात् ज्ञानयज्ञः (गीता 4.33) इति ज्ञानं स्तौति। अत्र च समर्थमिदं वचनम् ब्रह्मार्पणम् इत्यादि ज्ञानस्य यज्ञत्वसंपादने अन्यथा सर्वस्य ब्रह्मत्वे अर्पणादीनामेव विशेषतो ब्रह्मत्वाभिधानमनर्थकं स्यात्। ये तु अर्पणादिषु प्रतिमायां विष्णुदृष्टिवत् ब्रह्मदृष्टिः क्षिप्यते नामादिष्विव चेति ब्रुवते न तेषां ब्रह्मविद्या उक्ता इह विवक्षिता स्यात् अर्पणादिविषयत्वात् ज्ञानस्य। न च दृष्टिसंपादनज्ञानेन मोक्षफलं प्राप्यते। ब्रह्मैव तेन गन्तव्यम् इति चोच्यते। विरुद्धं च सम्यग्दर्शनम् अन्तरेण मोक्षफलं प्राप्यते इति। प्रकृतविरोधश्च सम्यग्दर्शनं च प्रकृतम् कर्मण्यकर्म यः पश्येत् इत्यत्र अन्ते च सम्यग्दर्शनम् तस्यैव उपसंहारात्। श्रेयान् द्रव्यमयाद्यज्ञात् ज्ञानयज्ञः ज्ञानं लब्ध्वा परां शान्तिम् इत्यादिना सम्यग्दर्शनस्तुतिमेव कुर्वन् उपक्षीणः अध्यायः। तत्र अकस्मात् अर्पणादौ ब्रह्मदृष्टिः अप्रकरणे प्रतिमायामिव विष्णुदृष्टिः उच्यते इति अनुपपन्नम्। तस्मात् यथाव्याख्यातार्थ एव अयं श्लोकः।।तत्र अधुना सम्यग्दर्शनस्य यज्ञत्वं संपाद्य तत्स्तुत्यर्थम् अन्येऽपि यज्ञा उपक्षिप्यन्ते

The knower of Brahman sees that the instrument by which the offering is offered into the fire, that is Brahman indeed (ब्रह्म अर्पणं येन करणेन ब्रह्मवित् हविः अग्नौ अर्पयति तत् ब्रह्मैव इति पश्यति). He sees the non-difference of that from the Self (तस्य आत्मव्यतिरेकेण अभावं पश्यति), just as in a shell one sees the absence of silver (यथा शुक्तिकायां रजताभावं पश्यति). Thus, that ladle is Brahman alone is said (तदुच्यते ब्रह्मैव अर्पणमिति), just as what is (seen as) silver is shell alone (यथा यद्रजतं तत् शुक्तिकैवेति). The disjoined words are “Brahma ladle” (ब्रह्म अर्पणम् इति असमस्ते पदे); what is understood as ladle in the world (यत् अर्पणबुद्ध्या गृह्यते लोके), for this knower of Brahman, that is Brahman alone (तत् अस्य ब्रह्मविदः ब्रह्मैव). This is the meaning (इत्यर्थः).

Similarly (ब्रह्म हविः तथा), for him that which is understood as offering, is Brahman alone (यत् हविर्बुद्ध्या गृह्यमाणं तत् ब्रह्मैव अस्य). Likewise, ब्रह्माग्नौ is a compound word (तथा ब्रह्माग्नौ इति समस्तं पदम्), and the fire, where offered, is also Brahman (अग्निरपि ब्रह्मैव यत्र हूयते). By the performer too (ब्रह्मणा कर्त्रा), the performer is Brahman indeed (ब्रह्मैव कर्तेत्यर्थः) - this is the meaning. That which is the act of offering by him (यत् तेन हुतं = हवनक्रिया), that is Brahman indeed (तत् ब्रह्मैव). The result obtained by that ब्रह्मकर्मसमाधि is Brahman indeed (यत् तेन गन्तव्यं फलं तदपि ब्रह्मैव). All karma is Brahman indeed (ब्रह्मैव कर्म ब्रह्मकर्म), and one whose spontaneous abidance is in that awareness (तस्मिन् समाधिः) is ब्रह्मकर्मसमाधिः. In this way (एवं), even by wanting to do prevention of people sliding into adharma (लोकसंग्रहं चिकीर्षुणा अपि), while doing action (क्रियमाणम् कर्म), from the standpoint of Truth, it is inaction (परमार्थतः अकर्म), due to destruction (of ignorance) by knowledge of Brahman (ब्रह्मबुद्ध्युपमृदितत्वात्). 

In this way (एवं), even for one being a renouncer of actions (sannyasi) (सति निवृत्तकर्मणः अपि), a renouncer of all actions (सर्वकर्मसंन्यासिनः), the presentation of knowledge as yajna (यज्ञत्वसंपादनं ज्ञानस्य) for the purpose of glorifying right vision (सम्यग्दर्शनस्तुत्यर्थं), is certainly reasonable (सुतराम् उपपद्यते). What is popularly known as ladle, etc., in ritual sacrifice (यत् अर्पणादि अधियज्ञे प्रसिद्धं), for the one with knowledge of Brahman, that is Brahman indeed (तत् अस्य अध्यात्मं ब्रह्म एव परमार्थदर्शिनः इति).

Otherwise (अन्यथा), when everything is Brahman (सर्वस्य ब्रह्मत्वे), the special mentioning of ladle, etc., as Brahman alone will be useless (अर्पणादीनाम् एव विशेषतः ब्रह्मत्वाभिधानम् अनर्थकम् स्यात्). Therefore (तस्मात्), for the knowing wise person (अभिजानतः विदुषः), all this is Brahman indeed (ब्रह्म एव इदम् सर्वम् इति), and there is no karma (कर्म अभावः), due to the lack of mindset of facets of action (कारकबुद्ध्यभावात् च). For it is not seen that a yajna, bereft of the mindset of facets of action, it is called karma (न हि कारकबुद्धिरहितं यज्ञाख्यं कर्म दृष्टम्).

All karma such as agnihotra (सर्वम् एव अग्निहोत्रादिकम् कर्म) is seen (दृष्टम्) as endowed with facets of action like offering to deities as revealed in scriptures (शब्द-समर्पित-देवता-विशेष-संप्रदानादि-कारकबुद्धिमत्), with identification as a doer and expectation of a result (कर्त्रभिमानफलाभिसंधिमत् च). But this (इदं तु), when the mindset of difference of action, instrument, and result is falsified with knowledge of Brahman (ब्रह्म-बुद्धि-उपमृदित-अर्पणादि-कारक-क्रिया-फल-भेद-बुद्धिः), then action (कर्म) is therefore inaction alone (अतः अकर्म एव तत्).

And similarly it is shown (तथा च दर्शितम्): “one who sees inaction in activity” (कर्मण्यकर्म यः पश्येत् 4.18), “even when engaging in action, he does nothing” (कर्मण्यभिप्रवृत्तोऽपि नैव किंचित्करोति सः 4.20), “sense organs are interacting with sense objects” (गुणा गुणेषु वर्तन्ते 3.28), and “I am not doing a wee bit” (नैव किंचित्करोमि 5.8). By all these, a knower of Brahman considers appropriately (युक्तः मन्येत तत्त्ववित् इत्यादिभिः).

Showing in this manner (तथा च दर्शयन्), he does the destruction of the mindset of difference of action, instrument, and result (तत्र तत्र क्रियाकारकफलभेदबुद्ध्युपमर्दं करोति). It is also seen (दृष्टा च) in agnihotra done with desire (काम्याग्निहोत्रादौ): by destruction of the desire (कामोपमर्देन), there is destruction of agnihotra done with desire (काम्याग्निहोत्रादिहानिः). Similarly (तथा), of actions that are deliberate and inadvertent (मतिपूर्वकामतिपूर्वकादीनां कर्मणां), the production of different results (कार्यविशेषस्य आरम्भकत्वं) is seen (दृष्टम्). So too here (तथा इहापि), when the mindset of difference of action, instrument, and result falsified with knowledge of Brahman (ब्रह्मबुद्ध्युपमृदितार्पणादिकारकक्रियाफलभेदबुद्धेः), even actions as mere movement of the body (बाह्यचेष्टामात्रेण कर्मापि) for the wise (विदुषः) becomes inaction (अकर्म संपद्यते). Therefore, it has been said: “all karma are destroyed” (अतः उक्तम् समग्रं प्रविलीयते इति).

Why is this verse not upasana but jnana?

In this matter, some say (अत्र केचिदाहुः): that which is ladle, etc., is Brahman (यत् ब्रह्म तत् अर्पणादीनि); Brahman, existing in the form of the five factors of action (ब्रह्मैव किल अर्पणादिना पञ्चविधेन कारकात्मना व्यवस्थितं सत्), does action (तदेव कर्म करोति). In that view, perceptions such as ladle, etc., are not negated (तत्र न अर्पणादिबुद्धिः निवर्त्यते), but rather Brahman-consciousness is superimposed on the ladle, etc. (किंतु अर्पणादिषु ब्रह्मबुद्धिः आधीयते), just as the vision of Vishnu is superimposed upon an image (यथा प्रतिमादौ विष्ण्वादिबुद्धिः), or the idea of Brahman upon names (यथा वा नामादौ ब्रह्मबुद्धिरिति).

This may be true (सत्यम् एवमपि स्यात्), if there had been no praise of Jnana-yajna (यदि ज्ञानयज्ञस्तुत्यर्थं प्रकरणं न स्यात्). But here (अत्र तु), knowledge (ज्ञानम्) which is the right vision (सम्यग्दर्शनं) called Jnana-yajna (ज्ञानयज्ञशब्दितम्), is praised (स्तौति) after having presented various specific rites called yajnas (अनेकान् यज्ञशब्दितान् क्रियाविशेषान् उपन्यस्य). “Jnana-yajna is greater than material yajna” (श्रेयान् द्रव्यमयाद्यज्ञात् ज्ञानयज्ञः 4.33). Therefore here (अत्र च), this phrase, “the ladle is Brahman” (समर्थमिदं वचनम् ब्रह्मार्पणम् इत्यादि) is appropriate in the interpretation of knowledge as sacrifice (ज्ञानस्य यज्ञत्वसंपादने). Otherwise (अन्यथा), when everything is Brahman (सर्वस्य ब्रह्मत्वे), the special calling of ladle, etc., as Brahman (अर्पणादीनामेव विशेषतो ब्रह्मत्वाभिधानम्) would be useless (अनर्थकं स्यात्).

But those who say (ये तु) that upon ladle, etc. (अर्पणादिषु), just as upon an image the vision of Vishnu is superimposed (प्रतिमायां विष्णुदृष्टिवत्), so here the vision of Brahman is placed (ब्रह्मदृष्टिः क्षिप्यते), on names, etc. (नामादिष्विव), for them it is not Brahmavidyā that is taught here (न तेषां ब्रह्मविद्या उक्ता इह), since the intention (विवक्षिता स्यात्) is not knowledge of ladle etc. (अर्पणादिविषयत्वात् ज्ञानस्य). Moreover, liberation cannot be attained as a result by superimposed vision (न च दृष्टिसंपादनज्ञानेन मोक्षफलं प्राप्यते), and it is said that Brahman alone is attained (ब्रह्मैव तेन गन्तव्यम् इति चोच्यते).

It is a contradiction to say that that liberation is obtained from anything other than right vision (विरुद्धं च सम्यग्दर्शनम् अन्तरेण मोक्षफलं प्राप्यते इति), a contradiction to context (प्रकृतविरोधश्च), since right vision is what is taught (सम्यग्दर्शनं च प्रकृतम्). At the end also (अन्ते च), right vision is concluded (सम्यग्दर्शनम् तस्यैव उपसंहारात्). “Jnana-yajna is better than yajnas that deal with material” (श्रेयान् द्रव्यमयाद्यज्ञात् ज्ञानयज्ञः), and “having obtained knowledge, one attains peace” (ज्ञानं लब्ध्वा परां शान्तिम्), show that the chapter ends with glorification of right vision (सम्यग्दर्शनस्तुतिमेव कुर्वन् उपक्षीणः अध्यायः). This being so, suddenly seeing Brahman in ladle, etc., just as seeing Vishnu in an image, is inappropriate (तत्र अकस्मात् अर्पणादौ ब्रह्मदृष्टिः अप्रकरणे प्रतिमायामिव विष्णुदृष्टिः उच्यते इति अनुपपन्नम्). Thus, this verse’s meaning is only as explained (तस्मात् यथाव्याख्यातार्थ एव अयं श्लोकः).

Now (अधुना), having presented right vision as yajna (सम्यग्दर्शनस्य यज्ञत्वं संपाद्य), for the sake of its glorification, other yajnas are also presented (तत्स्तुत्यर्थम् अन्येऽपि यज्ञा उपक्षिप्यन्ते).

Notes: An illustration for how a grihastha-jnani sees inaction and action in every obligatory activity.

This verse uses one activity of a grihashta (homa) as an illustration and shows how a grihastha-jnani perceives this principle: Brahma satyam, jaga mithya, jivo brahma naaparah in each and every aspect of this activity.

This falsification or seeing the mithyatva or changeful nature of all that is perceived and also realising its substratum as the eternal unchanging Brahman is given in Upanishads too at various places:

ब्रह्मैवेदममृतं पुरस्ताद् ब्रह्म पश्चाद् ब्रह्म दक्षिणतश्चोत्तरेण ।

अधश्चोर्ध्वं च प्रसृतं ब्रह्मैवेदं विश्वमिदं वरिष्ठम् ॥मुण्डकोपनिषत् २.२.११॥

Brahman alone is this immortal, Brahman is in front, Brahman is in the back, in the right, in the left, below and above. All this world is Brahman, the highest.

इदं ब्रह्म, इदं क्षत्रम्, इमे लोकाः, इमे वेदाः, इमे देवाः, इमानि भूतानि, इदं सर्वं यदयं आत्मा। Bṛhadāraṇyaka Upaniṣad (2.4.6)

This is Brahman, this is Kshatra (the ruling power), these are the worlds, these are the Vedas, these are the gods, these are all beings—this is everything, and all this is that Self (Ātman).

The knower of Brahman sees the actions, the facets of all actions and their results as Brahman. 

1. ब्रह्म अर्पणं  - येन करणेन ब्रह्मवित् हविः अग्नौ अर्पयति तत् ब्रह्मैव इति पश्यति - The instrument by which he/she offers havi to the fire - this is called अर्पणम् - that is Brahman indeed. What is understood as ladle in the world (यत् अर्पणबुद्ध्या गृह्यते लोके), for this knower of Brahman, is Brahman alone (तत् अस्य ब्रह्मविदः ब्रह्मैव) - in other words, the world perceives only the ladle and considers it to be real, while this jnani also perceives the ladle, but he/she sees its changeful nature and therefore sees it as unreal having the awareness of its substratum as I which is the eternal unchanging Brahman. In Vedanta - experienciability, utility, orderliness are not criteria for reality - only unchanging nature is. Therefore, when it is said that “the ladle is Brahman alone”, it is the negation of the superimposition (ladle) due to its temporary nature and assertion of it as an appearance of I, the eternal substratum (Brahman). Sankaracharya says: He sees the non-difference of that “ladle” from the Self (तस्य आत्मव्यतिरेकेण अभावं पश्यति), just as in a shell one sees the absence of silver (यथा शुक्तिकायां रजताभावं पश्यति). Thus, that ladle is Brahman alone is said (तदुच्यते ब्रह्मैव अर्पणमिति), just as what is seen as silver is shell indeed (यथा यद्रजतं तत् शुक्तिकैवेति). This covers the instrumentative case - करण कारक.
   
   

ब्रह्म अर्पणं - this is a सामानाधिकरण - two words which have the same case and with no preposition to connect them. There are various types of सामानाधिकरण -

1. ऐक्य-सामानाधिकरण  - सोऽयं देवदत्तः - He is this Devadatta - connecting an older memory of someone with the present perceived one called Devadatta.

2. विशेषण-विशेष्य-सामानाधिकरण  - नीलम् उत्पलम् - blue lotus, blue is a qualifier for lotus. One is substance and the other is an attribute. Blue and lotus are not the same like in ऐक्य-सामानाधिकरण.

3. उपासनायाम्-सामानाधिकरण - शालीग्रामः विष्णुः - Here the stone शालीग्राम represents Vishnu. Vishnu is deliberately invoked and imagined to be there in that stone as an aid for meditation - this is called उपासना. A wrongful perception is used only to hold on to that which is wrongly perceived i.e. the reality. शालीग्राम is the inert perceived lower reality while Vishnu is the the consciousness - the unperceived higher reality.

4. बाध्याम्-सामानाधिकरण - रज्जुः सर्पः - Here the snake सर्पः which is seen on a रज्जुः which is not seen. But सर्पः is a mere appearance and it has no independent existence of its own other than the rope’s and hence it is called as mithya and its existence is negated due to its changeful or temporary nature. The snake is बाध्य - that which is negated. The rope alone is real and it is the substratum for the snake to make its appearance. Note that in both उपासनायाम्-सामानाधिकरण and बाध्याम्-सामानाधिकरण - the orders of reality of the two entities are different. But there is a difference: in उपासनायाम्-सामानाधिकरण we are not negating the inert perceived lower reality unlike in the बाध्याम्-सामानाधिकरण.

So in ब्रह्म अर्पणं, which सामानाधिकरण is it? It is not ऐक्य-सामानाधिकरण as Brahman is Consciousness while ladle is inert. It is not विशेषण-विशेष्य-सामानाधिकरण - Brahman or ladle are not attribute to each other. It is not उपासनायाम्-सामानाधिकरण either because the context here is jnana and not upasana. Therefore, here it is only बाध्याम्-सामानाधिकरण - falsification of the superimposition and assertion of the substratum. This falsification of all that is perceived or negating them as non-existence does not mean objects are not experienced. They will not disappear with Self-knowledge - one becomes fully aware of their changing nature which even an ajnani also knows intellectually but doesn't grasp the effect of that intellectual knowledge fully in one’s own awareness. People also look for some mystical experience as atma-jnana hearing some such from sages or other people - never look for such mystical experiences. True knowledge is simply crystal clear awareness of changing nature as a superimposition on the unchanging nature.

2. ब्रह्म हविः - Similarly for him that which is understood as havi is Brahman alone - in other words, havi is mithya, Brahman is satyam. This covers the accusative case - कर्म कारक.

3. ब्रह्माग्नौ - the fire where the oblations are offered is Brahman - fire is an appearance of Brahman alone. This covers the locative case - अधिकरण कारक.

4. ब्रह्मणा कर्त्रा - The performer (यजमान) is in reality Brahman alone - he/she is a mere superimposition. This covers the nominative case - कर्ता कारक.

5. ब्रह्म हुतं = हवनक्रिया - The activity or क्रिया of homa/havana itself is Brahman. हुतं can also mean the material that is offered like हविः - to avoid repetition it is taken as the action of offering itself.

6. The goal attained by this performer due to his being a jnani is Brahman indeed. Note that the attainment is said in a figurative sense as though something that was not there is obtained. Self is always Brahman so there is nothing to achieve as such, but the awareness or realization of Self as Brahman is attained and so figuratively it is said Brahman is attained. Moreover, this verse is about a jnani and hence that awareness has already been attained, and so the verse simply is stating the fact - the फल already got by such realisation by a jnani. 

The jnani is called ब्रह्मकर्मसमाधिः here. ब्रह्मैव कर्म is ब्रह्मकर्म (verse 18 - karma and akarma) - this is the awareness of karma as mithya and Brahman as akarma which is nitya. This awareness when it is permanent and natural/spontaneous/without effort it is called समाधिः and the person who has this समाधिः of ब्रह्मैव कर्म is called ब्रह्मकर्मसमाधिः. 

An ajnani perceives action, its facets and its results as distinct from each other - this vision is called क्रिया-कारक-फल-भेद-बुद्धि. When Brahman is realized as Self, the vision of it as the common substratum of action, its facets and its results - क्रिया-कारक-फल-अभेद-बुद्धि - leads to falsification of all action, its facets and its results - called the destruction of karma. This is said to be the reason for calling a grihastha-jnani as not acting even when performing activity and therefore, not producing any result (agami karma). This akarma nature of jnani is jnana-karma-sannyasa. The negation of karma, its falsification, being aware of its mithyatva - experienced but having no independent existence, being aware of its changeful nature - all this is called sannyasa - through Self-knowledge is jnana-karma-sannyasa. In this frame, the Gītā’s “adhiyajña” imagery — fire, ladle (sruva), offering, deity — can be applied directly to the visible actions, with each element understood as Brahman. 

Sankaracharya states why does Lord suddenly use the imagery of a homa to state the actions and implements used in it are Brahman when in fact everything is Brahman? In the context of grihastha-jnani it is obvious because they perform homa as part of their duties and so the imagery to see nishkriya Brahman, the akarma of akarta, in all karma is relevant. What about sannyasi-jnanis who don't do homa? Their very knowledge is considered a homa or sacrifice - the offering of ignorance and all its effects such as karma in the fire of knowledge ज्ञानाग्निदग्धसर्वकर्मत्व - hence the imagery of homa is relevant in this case also serving as a glorification of that Self-knowledge as yajna due to a ritualistic homa being held as sacred and important. So the adhiyajna for a karmi - a ritualistic homa done with the notion of I’m a yajamana - is transformed into adhyatmika - that which pertains to Self/Brahman -  for jnani.

From this verse, the topic of glorification of jnana-yajna, which is kriyā-kāraka-phala-mithyātva-darśanam, begins and continues till verse 33.

Another question that can be asked is why not treat this verse as upasana of Brahman? In that view, perceptions such as ladle, etc., are not negated (तत्र न अर्पणादिबुद्धिः निवर्त्यते), but rather Brahman-consciousness is superimposed upon them (किंतु अर्पणादिषु ब्रह्मबुद्धिः आधीयते), just as the vision of Vishnu is superimposed upon an image (यथा प्रतिमादौ विष्ण्वादिबुद्धिः), or the idea of Brahman upon names (यथा वा नामादौ ब्रह्मबुद्धिरिति).

Sankaracharya admits that upasana is a valid method given in shastras, in fact they appear in Gita itself in later chapters. He states in Gita 12.3 upasana definition:

उपासनं नाम यथाशास्त्रम् उपास्यस्य अर्थस्य विषयीकरणेन सामीप्यम् उपगम्य तैलधारावत् समानप्रत्ययप्रवाहेण दीर्घकालं यत् आसनम्? तत् उपासनमाचक्षते।

Upasana, meditation, means approaching an object of meditation as presented by the scriptures, and making it an object of one's own thought and dwelling on it uninterruptedly for long by continuing the same current of thought with regard to it-like a line of pouring oil. This is what is called upasana.

निकृष्टवस्तुनि शास्त्रोक्त उत्कृष्टभावनाऽपि उपासना

Upon a lower entity, a higher one is invoked as per shastras - this is upansana.

What is the difference between upasana and jnana?

Karma+Upasana

Jnana

1

purusha tantra – dependent on purusha

vastu tantra – dependent on vastu

2

Further action of will and wish is needed for its existence

No further action is necessary for its existence

3

Alambana is needed

No alambana is needed

4

Born of Shraddha/vishvasa - faith

Born of vicara – inquiry

5

Strengthened by Bhavana - feeling

No need of Bhavana to strengthen it

6

Continuous vrtti is needed – vrtti-rupa upasana to maintain it

No vritti is required after it has arisen

7

Needs perfection - Effort with practice

Effortless, natural once truly gained

8

Comes to fulfilment only when you identify with upasya completely

Not relevant

9

Needs to be done till death even if the goal of upasya identification is achieved (this happens through vasana). But precaution must be taken not to have virodhi-pratyaya.

Nothing needs to be done once gained. 

10

Krama-mukti or higher loka and then rebirth

Jivanmukti and no rebirth

11

The mind of upasaka is partially engaged in laukika karya and partially on the upasya

The mind of a jnani is fully available for use for laukika karya

12

Goal attained only after physical death

Goal is attained here and now

13

Rooted in duality - the motivation is subject and object relationship or at best oneness with attributes. There is no negation of changeful nature as focus is only on the unchanging aspect with attributes.

Rooted in non-duality - subject is attributeless Reality of all is the realisation. Negation of all that is changing is done along with focusing on that unchanging aspect which is beyond attributes.

14

Requires various elements of action (karakas) for attainment of the result of upasana

Requires no accessory for attainment of knowledge

Sankaracharya argues that in this verse the focus is jnana but not upasana. Why so?

1. The context of jnana is continuing from previous verses and is also there in later verse in 33. So upasana being placed suddenly as an emphasis for sadhana is out-of-place.

2. Jnana is praised over all other yajnas including upasanas in verse 33, so that implies the message of this verse is jnana alone

3. It is said that with this awareness of ladle is Brahman (not superimposing Brahman on it as in upasana), one attains Brahman - upasana will not give such a result. Here we are talking of attainment as merging of individuality not going to another loka with individuality as seen in upasana.

Why is this verse now widely chanted before taking food? So that we cultivate the same sarvatmabhaava (seeing the Self in all) as a jnani has. Eating is yajna. The same vision to be applied. Hand/spoon as ladle is Brahman (arpanam), food as offering is brahman (havih), digestive fire vaishvaanarah agni is Brahman (brahmagnau), the one who is eating is Brahman (brahmanaa), the act of eating is Brahman (hutam) - and we can extend it further: the place where one eats is Brahman, the other person eating with you or serving food is Brahman, etc. Chanting this verse before the daily unavoidable activity of eating to treat it as a yajna is a sadhana to extend the same in all other activities. It also helps one to not see taking food as an enjoyment which nourishes ignorance of one being an individual.

From the next verse to verse 32, 12 yajnas are introduced - some are ritualistic and others are meditative - all are sadhana to attain Self-knowledge called jnana-yajna - the highest yajna. The purpose of introduction is to glorify jnana-yajna as the immediate path to moksha while all others are supportive or preliminary sadhana to jnana-yajna.

दैवमेवापरे यज्ञं योगिनः पर्युपासते।

ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति॥२५॥

अपरे योगिनः दैवम् यज्ञम् एव पर्युपासते। अपरे यज्ञेन एव यज्ञम् ब्रह्माग्नौ उपजुह्वति। 

दैवम् = pertaining to gods, एव = alone, अपरे = others, यज्ञम् = sacrifice, योगिनः = yogis, पर्युपासते = perform, ब्रह्माग्नौ = into the fire of Brahman, अपरे = other (knowers of Brahman), यज्ञम् = individuality, यज्ञेन = by that very individuality, एव = alone, उपजुह्वति = offer

Other yogis perform sacrifice pertaining to gods alone while others (knowers of Brahman) offer individuality by that very individuality into the fire of Brahman.

दैवम् – दैव, पुं, द्वि, एक

एव  – अव्ययम्

अपरे – अपर, पुं, प्र, बहु

यज्ञम् – यज्ञ, पुं, द्वि, एक

योगिनः – योगिन्, पुं, प्र, बहु

पर्युपासते – परि + उप + आस् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - आसँ उपवेशने - अदादिः, प्र-पु, बहु

ब्रह्माग्नौ – ब्रह्माग्नि, पुं, स, एक

अपरे – अपर, पुं, प्र, बहु

यज्ञम् – यज्ञ, पुं, द्वि, एक

यज्ञेन – यज्ञ, पुं, तृ, एक

एव  – अव्ययम्

उपजुह्वति – उप + हु धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - हु दानादनयोः आदाने चेत्येके प्रीणनेऽपीति भाष्यम् - जुहोत्यादिः, प्र-पु, बहु

दैवमेव देवा इज्यन्ते येन यज्ञेन असौ दैवो यज्ञः तमेव अपरे यज्ञं योगिनः कर्मिणः पर्युपासते कुर्वन्तीत्यर्थः। ब्रह्माग्नौ सत्यं ज्ञानमनन्तं ब्रह्म (तैत्ति0 उ0 2.1) विज्ञानमानन्दं ब्रह्म (बृह0 उ0 3.9.22) यत् साक्षादपरोक्षात् ब्रह्म य आत्मा सर्वान्तरः (बृह0 उ0 3.4.1) इत्यादिवचनोक्तम् अशनायादिसर्वसंसारधर्मवर्जितम् नेति नेति इति निरस्ताशेषविशेषं ब्रह्मशब्देन उच्यते। ब्रह्म च तत् अग्निश्च सः होमाधिकरणत्वविवक्षया ब्रह्माग्निः। तस्मिन् ब्रह्माग्नौ अपरे अन्ये ब्रह्मविदः यज्ञम् यज्ञशब्दवाच्य आत्मा आत्मनामसु यज्ञशब्दस्य पाठात् तम् आत्मानं यज्ञं परमार्थतः परमेव ब्रह्म सन्तं बुद्ध्याद्युपाधिसंयुक्तम् अध्यस्तसर्वोपाधिधर्मकम् आहुतिरूपं यज्ञेनैव आत्मनैव उक्तलक्षणेन उपजुह्वति प्रक्षिपन्ति सोपाधिकस्य आत्मनः निरुपाधिकेन परब्रह्मस्वरूपेणैव यद्दर्शनं स तस्मिन् होमः तं कुर्वन्ति ब्रह्मात्मैकत्वदर्शननिष्ठाः संन्यासिनः इत्यर्थः।।

सोऽयं सम्यग्दर्शनलक्षणः यज्ञः दैवयज्ञादिषु यज्ञेषु उपक्षिप्यते ब्रह्मार्पणम् इत्यादिश्लोकैः प्रस्तुतः श्रेयान् द्रव्यमयाद्यज्ञात् ज्ञानयज्ञः परंतप (गीता 4.33) इत्यादिना स्तुत्यर्थम्

Daiva yajna is that by which the cosmic deities are worshipped (दैवमेव देवाः इज्यन्ते येन यज्ञेन असौ दैवः यज्ञः तम् एव), and those who perform niyata-karma, the householders, do that (daiva yajna) alone (अपरे यज्ञं योगिनः कर्मिणः पर्युपासते कुर्वन्ति, इत्यर्थः) - this is the meaning. Brahman is Existence, Consciousness, Infinitude (ब्रह्माग्नौ सत्यं ज्ञानमनन्तं ब्रह्म — तैत्ति0 उ0 2.1), Brahman is Consciousness, Bliss (विज्ञानमानन्दं ब्रह्म — बृह0 उ0 3.9.22), and Brahman which is directly known without any mediacy, is the inner Self of all, (यत् साक्षादपरोक्षात् ब्रह्म य आत्मा सर्वान्तरः — बृह0 उ0 3.4.1) - such spoken words devoid of the characteristics of samsara such as hunger (अशनायादि-सर्वसंसार-धर्म-वर्जितम्), (indicated by the method of negation) “not this, not this” (नेति नेति इति), and free from all attributes (निरस्त-अशेष-विशेषम्), is what is called Brahman (ब्रह्मशब्देन उच्यते). That Brahman is fire and that (Brahman) is visualised as the locus of sacrifice ritual (homa) to be called ब्रह्माग्निः (ब्रह्म च तत् अग्निः च सः होमाधिकरणत्वविवक्षया ब्रह्माग्निः), and in that ब्रह्माग्निः (तस्मिन् ब्रह्माग्नौ) (the householders offer oblations).

The implied meaning of the word yajna is individuality (jivatma) (यज्ञम् यज्ञशब्दवाच्यः आत्मा) as shown by scriptural usage in the names of the self (आत्मनामसु यज्ञशब्दस्य पाठात्). That individuality (jivatma), called yajna (तम् आत्मानम् यज्ञम्), is in truth the Supreme Brahman (परमार्थतः परमेव ब्रह्म सन्तम्) appearing associated with intellect and other conditionings (upadhis) (बुद्ध्याद्युपाधिसंयुक्तम्) and with their qualities superimposed (अध्यस्तसर्वोपाधिधर्मकम्). The knowers of Brahman (अपरे अन्ये ब्रह्मविदः) offer (उपजुह्वति प्रक्षिपन्ति) the conditioned self (सोपाधिकस्य आत्मनः) in the form of an oblation (आहुतिरूपम्) by that very jivatma of such characteristics (यज्ञेनैव आत्मना एव उक्तलक्षणेन) into the nature of the Supreme Brahman, free of all conditionings (निरुपाधिकेन परब्रह्मस्वरूपेण एव). This vision (यद्दर्शनम्) which is the homa, the renunciates who are established in the realization of the oneness of jivatma and Brahman offer that (individuality)(सः तस्मिन् होमः तम् कुर्वन्ति ब्रह्मात्मैकत्वदर्शननिष्ठाः संन्यासिनः, इत्यर्थः).

Therefore, this yajna, characterized by right vision (सोऽयं सम्यग्दर्शनलक्षणः यज्ञः) is included among the sacrifices such as daiva-yajna (दैवयज्ञादिषु यज्ञेषु उपक्षिप्यते) by the verses like brahmarpanam (ब्रह्मार्पणम् इत्यादिश्लोकैः). And by the declaration of the Gita, “Better than material yajna is the yajna of knowledge, O scorcher of foes” (प्रस्तुतः श्रेयान् द्रव्यमयाद्यज्ञात् ज्ञानयज्ञः परंतप — गीता 4.33), it is held up for glorification (स्तुत्यर्थम्).

Notes: Ritualistic yajna by grihasthas and nididhyasana yajna by sannyasis

For verses 25-31, the questions to be kept in mind:

• Who is adhikari - the performer

• What is the havis - offering - this is symbolic of that which is controlled

• What is the fire - where it is being offered - this is symbolic of that which controls

In a homa, the fire alone remains and not havis, in the same way, the controller alone remains while the controlled entity becomes non-functional or non-existent.

Two yajnas are described here:

1. दैव-यज्ञा - दैवमेवापरे यज्ञं योगिनः पर्युपासते 

   1. Worshipped - Devas, cosmic deities

   2. Worshippers - yogis called karmis - the householders who perform niyata karma

   3. Offering - ahutis, like ghee, etc. as seen in homa

   4. Offered to - fire 

This yajna is a regular Vedic homa done by householders where raw materials like ghee are offered into the fire as worship of deities.

2. निदिध्यासन-यज्ञा / ज्ञान-यज्ञा  - ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति

1. Worshippers - Sankaracharya says they are अन्ये ब्रह्मविदः - those who have paroxa-jnana of Brahman, have finished sravana-manana, are now doing nididhyasana to abide in that knowledge - these are called “knowers of Brahman” intellectually, They are also called by Sankaracharya as ब्रह्मात्मैकत्वदर्शननिष्ठाः संन्यासिनः - the sannyasis  who are abiding in the vision of oneness of Self and Brahman. 

2. Offering - यज्ञशब्दवाच्यः आत्मा, आत्मनामसु यज्ञशब्दस्य पाठात् - The implied meaning of the word yajna is the Self (यज्ञम् यज्ञशब्दवाच्यः आत्मा) as shown by scriptural usage (in Yaskacharya’s nirukta) in the names of the Self. Self is in truth the Supreme Brahman (परमार्थतः परमेव ब्रह्म सन्तम्), though appearing associated with intellect and other upadhis (बुद्ध्याद्युपाधिसंयुक्तम्) and with their qualities superimposed (अध्यस्तसर्वोपाधिधर्मकम्) - this entity with the appearance of association with upadhis called jiva is to be offered.

3. Offered to - the fire called Brahman. Note this is a mental exercise of nididhyasana, there is no actual physical fire. This fire is called ब्रह्माग्निः - ब्रह्म च तत् अग्निः च सः होमाधिकरणत्वविवक्षया ब्रह्माग्निः That Brahman, visualised as Agni and the locus of homa, is termed Brahmagni.

What is the nature of this Brahman? It is shown to be Nirguna-Brahma (Saguna Brahma). To clarify that Sankaracharya quotes Brahman from scriptures (the first three directly and the last two by hints):

• सत्यं ज्ञानमनन्तं ब्रह्म (तैत्ति0 उ0 2.1) - Brahman is Existence, Consciousness, Infinitude,

• विज्ञानमानन्दं ब्रह्म (बृह0 उ0 3.9.22) - Brahman is Consciousness, Bliss

• यत् साक्षादपरोक्षात् ब्रह्म य आत्मा सर्वान्तरः (बृह0 उ0 3.4.1) - Brahman which is directly known without any mediacy, is the inner Self of all

• अशनायापिपासे शोकं मोहं जरां मृत्युमत्येति (बृह0 उ0 3.5.1) - Brahman is beyond hunger, thirst, sorrow, delusion, old age and death

• अस्थूलम्-अनणु-अह्रस्वम्-अदीर्घम्-अलोहितम्-अस्नेहम्-अच्छायम्-अतमः अवायु-अनाकाशम्-असङ्गम्-अचक्षुष्कम्-अश्रोत्रम्-अवाक्-अमनः-अतेजस्कम्-अप्राणम्-अमुखम्-अमात्रम्-अनन्तरम्-अबाह्यम् (बृह0 उ0 3.8.8) - Brahman is not gross, nor subtle; it is neither short nor long. It is not describable by any sensory features such as colour etc., nor does it have any attachment. It has no form (casts no shadow) and is not darkness. It is not composed of air or space. It is unconnected, without eyes, ears, speech, or mind. It has no radiance, no life-force, no mouth, and no measurable dimension. It does not exist in sequence, nor is it external.

The word यज्ञेन - आत्मना उक्तलक्षणेन - by the jivatma. The individuality to be negated is of the nature specified (as jivatma). This word sounds similar to the word आत्मना in verse 6.5, but note that there the word आत्मा is mind, here it is individuality. And that verse applies to all sadhanas as application of mind, but here it is nididhyasana which is the culmination of all other sadhanas.

A sannyasi does nididhyasana where he/she offers individuality to Brahman, thereby dissolving the individuality. tvam-pada-vacyartha jivatma is offered into tvam-pada-lakshyartha sakshi which is also tata-pada-lakshyartha Brahman. Jivatma is Pure Consciousness + Reflecting Medium + Reflected Consciousness - the former-most is unchanging while the latter two are changing nature. Paramatama is Brahman which is Pure Consciousness. So this yajna of nididhyasana is negating the changing nature as having any independent existence and recognising the true independent Existence, the Pure Consciousness. Jivatma is with upadhis, and this yajna is realizing its nirupadhika-nature as Brahman. Jivatma is seen as mithya with Brahman as its adhishthana. This is bādha-sāmānādhikaraṇyam as nididhyasana. The difference between Jivatma and Brahman is only due to ignorance, so this yajna’s phala is removal of that ignorance which is given as verse 4.24.

Madhusudana-Sarasvati calls the the frist yajna, दैव-यज्ञ, as कर्म-यज्ञ which when does selflessly leads to the second yajna: ज्ञान-यज्ञ or nididhyasana yajna.

Why is this nididhyasana yajna included with ritualistic daiva-yajna and all others that follow it as if it is one among the many? It is stated later in verse 4.33 that this yajna, called jnana-yajna there, is superior to all other yajnas as it leads to moksha directly that is characterised by verse 4.24 while all other yajnas are sadhanas that lead to this jnana-yajna. So the inclusion of this jnana-yajna among all other yajnas which are preliminary sadhana is only for the purpose of glorification of this jnana-yajna later in verse 4.33. 

श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति।

शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति॥२६॥

अन्ये श्रोत्रादीनि इन्द्रियाणि संयमाग्निषु जुह्वति। अन्ये शब्दादीन् विषयान् इन्द्रियाग्निषु जुह्वति। 

श्रोत्रादीनि = hearing etc., इन्द्रियाणि = sense organs, अन्ये = others, संयमाग्निषु = into the fire of control, जुह्वति = offer, शब्दादीन् = sound etc, विषयान् = sense objects, अन्ये = others, इन्द्रियाग्निषु = into the fire of sense organs, जुह्वति = offer

Others offer sense organs such as hearing, etc. into the fires of (sense) control while others offer sense objects such as sound, etc. into the fires of sense organs.

श्रोत्रादीन् – श्रोत्रादि, नपुं, द्वि, बहु

इन्द्रियाणि – इन्द्रिय, नपुं, द्वि, बहु

अन्ये – अन्य, पुं, प्र, बहु

संयमाग्निषु – संयमाग्नि, पुं, स, बहु

जुह्वति – हु धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - हु दानादनयोः आदाने चेत्येके प्रीणनेऽपीति भाष्यम् - जुहोत्यादिः, प्र-पु, बहु

शब्दादीन् – शब्दादि, नपुं, द्वि, बहु

विषयान् – विषय, पुं, द्वि, बहु

अन्ये – अन्य, पुं, प्र, बहु

इन्द्रियाग्निषु – इन्द्रियाग्नि, पुं, स, ब

जुह्वति – हु धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - हु दानादनयोः आदाने चेत्येके प्रीणनेऽपीति भाष्यम् - जुहोत्यादिः, प्र-पु, बहु

श्रोत्रादीनि इन्द्रियाणि अन्ये योगिनः संयमाग्निषु। प्रतीन्द्रियं संयमो भिद्यते इति बहुवचनम्। संयमा एव अग्नयः तेषु जुह्वति इन्द्रियसंयममेव कुर्वन्ति इत्यर्थः। शब्दादीन् विषयान् अन्ये इन्द्रियाग्निषु इन्द्रियाण्येव अगन्यः तेषु इन्द्रियाग्निषु जुह्वति श्रोत्रादिभिरविरुद्धविषयग्रहणं होमं मन्यन्ते।।किञ्च

Other yogis (अन्ये योगिनः) (offer) the sense organs such as the ear, etc. (श्रोत्रादीनि इन्द्रियाणि), into the fires of control (संयमाग्निषु). Since control is with every sense organ (प्रतीन्द्रियं संयमो भिद्यते), it is spoken in plural; thus controls themselves are fires (संयमा एव अग्नयः). In those (तेषु), they verily offer the control of the sense organs (जुह्वति इन्द्रियसंयममेव), this is the meaning (इत्यर्थः). Others (अन्ये) offer the sense-objects such as sound, etc. (शब्दादीन् विषयान्) into the fires which are the sense-organs themselves (इन्द्रियाग्निषु इन्द्रियाण्येव अग्नयः). In those fires of the sense-organs (तेषु इन्द्रियाग्निषु), they offer (जुह्वति) through the ears, etc.  (श्रोत्रादिभिः), the grasping of objects that are not opposed to dharma (अविरुद्धविषयग्रहणम्), which is considered to be homa (होमम् मन्यन्ते). Further (किञ्च)…

Notes: Restraining of sense organs by a brahmachari or a sannyasi and regulation of interaction of sense organs with sense objects by a karma yogi grihastha

3. इन्द्रिय-संयम-यज्ञा - श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति

   1. Worshipper - a brahmachari and sannyasi who is restraining sense and motor organs entirely.

   2. Offering - sense and motor organs.

   3. Offered into - the fire is control of sense and motor organs. Plurality in fire because each organ needs its own control. 

So this is actually 10 yajnas bunched together - restraint of 5 jnanendriyas and 5 karmendriyas. Ear in control of ear, etc. They are completely restrained by the mind - the organs are refrained from engaging with objects. This is called dama in vedanta or pratyahara in yoga or indriya-nigraha. Verse 2.58 - restraint displayed by tortoise - is relevant here.

4. इन्द्रिय-विषय-भोग-यज्ञा - शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति

   1. Worshipper - a karma yogi (grihastha) who is interacting with the objects of the world

   2. Offering - sense and motor objects

   3. Offered into - the fire is sense and motor organs.

A karma-yogi in the society interacts with various objects - 5 for sense organs and 5 for motor organs - all these are regulated in this yajna. They are not completely restrained like in the previous yajna, but are regulated for the higher purpose. In a yajna, one gives offering only as stipulated without one’s own whims and fancies, so also the karma-yogi interacts with the various objects of the world only as required for niyata-karma and nothing else, that’s why Sankaracharya calls it as अविरुद्धविषयग्रहणम् - those that are not contradictory to dharma - it is not wanton indulgence. So wherever sakama-sankalpa and sakama-prayatna or sakama-purushakara are absent, the person is said to be doing this yajna.

सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे।

आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते॥२७॥

अपरे सर्वाणि इन्द्रियकर्माणि प्राणकर्माणि च ज्ञानदीपिते आत्मसंयमयोगाग्नौ जुह्वति। 

सर्वाणि = all, इन्द्रियकर्माणि = activities of sense organs, प्राणकर्माणि = activities of vital airs, च = and, अपरे = others, आत्मसंयमयोगाग्नौ = in the fire of practice of stillness of mind (self-control), जुह्वति = offer, ज्ञानदीपिते = in the light of knowledge

Others offer all activities of sense organs and vital airs in the fire of practice of stillness of mind (self-control) in the light of knowledge.

सर्वाणि – सर्व, नपुं, द्वि, बहु

इन्द्रियकर्माणि – इन्द्रियकर्म, नपुं, द्वि, बहु

प्राणकर्माणि – प्राणकर्म, नपुं, द्वि, बहु

च – अव्ययम्

अपरे – अपर, पुं, प्र, बहु

आत्मसंयमयोगाग्नौ – आत्मसंयमयोगाग्नि, पुं, स, एक

जुह्वति – हु धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - हु दानादनयोः आदाने चेत्येके प्रीणनेऽपीति भाष्यम् - जुहोत्यादिः, प्र-पु, एक

ज्ञानदीपिते – ज्ञानदीपित, पुं, स, एक

सर्वाणि इन्द्रियकर्माणि इन्द्रियाणां कर्माणि इन्द्रियकर्माणि तथा प्राणकर्माणि प्राणो वायुः आध्यात्मिकः तत्कर्माणि आकुञ्चनप्रसारणादीनि तानि च अपरे आत्मसंयमयोगाग्नौ आत्मनि संयमः आत्मसंयमः स एव योगाग्निः तस्मिन् आत्मसंयमयोगाग्नौ जुह्वति प्रक्षिपन्ति ज्ञानदीपिते स्नेहेनेव प्रदीपे विवेकविज्ञानेन उज्ज्वलभावम् आपादिते जुह्वति प्रविलापयन्ति इत्यर्थः।।

The activities of the sense organs (इन्द्रियकर्माणि) are इन्द्रियकर्माणि. प्राणः is the activities of the life-force within (प्राणो वायुः आध्यात्मिकः) and its movements (तत्कर्माणि) presenting as expansion and contraction, etc. (आकुञ्चनप्रसारणादीनि) - others (अपरे) offer (जुह्वति प्रक्षिपन्ति) these into आत्मसंयमयोगाग्नि - withdrawal into the mind is आत्मसंयमः, in the fire of yoga which is control of the mind (आत्मसंयमयोगाग्नौ), kindled (आपादिते) by the wisdom of discrimination (विवेकविज्ञानेन) of the nature of bright conflagration (उज्ज्वलभावम्) like by oil in a lamp (स्नेहेन इव प्रदीपे), - this is the meaning (इत्यर्थः).

Notes: Control of all external organs (sensory and motor) by the internal organ (mind) by a dhyana-yogi

5. आत्मसंयम-यज्ञा - सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपि - The activities of the sense organs (इन्द्रियकर्माणि) and the activities of prāṇa (प्राणकर्माणि), others (अपरे) offer (जुह्वति प्रक्षिपन्ति) in the fire of yoga which is control of the mind (आत्मसंयमयोगाग्नौ). Anandagiri states: आत्मनि संयमो धारणाध्यानसमाधिलक्षणः - the control of the mind is dharana-dhyana-samadhi of Yoga.

1. Worshipper - a meditator who is focussing the mind on the Self after having controlled it. One who is practising shama of Vedanta or dharana-dhyana-samadhi of Yoga - also called mano-nigraha.

2. Offering - All sense and motor organ activities and those of panca-prana

3. Offered into - the control of the mind

The sadhaka here is a dhyana-yogi who is preparing the mind for nididhyasana or jnana-yajna of verse 25. There are two things in this mind control:

• Control of all activities: 

  • इन्द्रियकर्माणि  - controlling activities of sense-organs.

  • प्राणकर्माणि प्राणो वायुः आध्यात्मिकः तत्कर्माणि आकुञ्चनप्रसारणादीनि तानि Sankaracharya states this as the activities of panca-prana that lead to activities of karmendriya:

    • Utkṣepaṇam → उत्क्षेपणम्  - outward motion of karmendriyas, unfolding

    • Avakṣepaṇam → अवक्षेपणम् - inward motion of karmendriys, folding

    • Ākuñcanam → आकुञ्चनम् - withhlding inwards

    • Prasāraṇam → प्रसारणम् - extending sideways

    • Gamanam → गमनम् - moving of the whole body

• With knowledge - Mere control of sense and motor organs is suppression that leads to issues - such as depression, violence, etc. Vedanta always states control must happen with knowledge - discrimination and dispassion, which is called sublation of the desire that prompts these activities:

  • Viveka — Ontological Sublation - the discrimination between the real and the unreal, the eternal and the ephemeral.

  • Vairāgya — Phenomenological Sublation. the dispassion born from seeing that even within their own realm, objects bring sorrow, not fulfillment.

This the focus of the mind on the Self is assisted with this above-mentioned knowledge of viveka and vairagya called ज्ञानदीपित which makes the fire of control into a conflagration that burns all distractions and disturbances for meditation.

द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे।
स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः॥२८॥

तथा अपरे संशितव्रताः यतयः  द्रव्ययज्ञाः तपोयज्ञाः योगयज्ञाः स्वाध्यायज्ञानयज्ञाः च (सन्ति)। 

द्रव्ययज्ञाः = those whose donation is yajna, तपोयज्ञाः = those whose austerity is yajna, योगयज्ञाः = those whose ashtanga-yoga is yajna, तथा = and, अपरे = others, स्वाध्यायज्ञानयज्ञाः = those whose chanting of scriptures and knowledge of scriptures is yajna, च = and, यतयः = the striving ones, संशितव्रताः = the ones with dedicated vows

Others, who are striving and with dedicated vows, are those whose: donation is yajna, austerity is yajna, ashtanga-yoga is yajna, chanting of scriptures is yajna and knowledge of scriptures is yajna.

द्रव्ययज्ञाः – द्रव्ययज्ञ, पुं, प्र, बहु

तपोयज्ञाः – तपःयज्ञ, पुं, प्र, बहु

योगयज्ञाः – योगयज्ञ, पुं, प्र, बहु

तथा – अव्ययम्

अपरे – अपर, पुं, प्र, बहु

स्वाध्यायज्ञानयज्ञाः – स्वाध्यायज्ञानयज्ञ, पुं, प्र, बहु

च – अव्ययम्

यतयः – यति, पुं, प्र, बहु

संशितव्रताः – संशितव्रत, पुं, प्र, बहु

द्रव्ययज्ञाः तीर्थेषु द्रव्यविनियोगं यज्ञबुद्ध्या कुर्वन्ति ये ते द्रव्ययज्ञाः। तपोयज्ञाः तपः यज्ञः येषां तपस्विनां ते तपोयज्ञाः। योगयज्ञाः प्राणायामप्रत्याहारादिलक्षणो योगो यज्ञो येषां ते योगयज्ञाः। तथा अपरे स्वाध्यायज्ञानयज्ञाश्च स्वाध्यायः यथाविधि ऋगाद्यभ्यासः यज्ञः येषां ते स्वाध्याययज्ञाः। ज्ञानयज्ञाः ज्ञानं शास्त्रार्थपरिज्ञानं यज्ञः येषां ते ज्ञानयज्ञाश्च यतयः यतनशीलाः संशितव्रताः सम्यक् शितानि तनूकृतानि तीक्ष्णीकृतानि व्रतानि येषां ते संशितव्रताः।।किञ्च

In pilgrimages (तीर्थेषु), those who perform distribution of charity (द्रव्यविनियोगं) with the attitude of sacrifice (यज्ञबुद्ध्या कुर्वन्ति), they are द्रव्ययज्ञाः (ते द्रव्ययज्ञाः). Those whose austerity itself is sacrifice (तपोयज्ञाः तपः यज्ञः येषां), the austere ones (तपस्विनां), they are तपोयज्ञाः (ते तपोयज्ञाः). Those whose sacrifice is yoga, characterised by prāṇāyāma, pratyāhāra, and the like (योगयज्ञाः प्राणायामप्रत्याहारादिलक्षणो योगो यज्ञो येषां), they are योगयज्ञाः (ते योगयज्ञाः). Similarly, others whose sacrifice is the chanting of Ṛk and other Vedic texts according to rule (अपरे स्वाध्यायज्ञानयज्ञाश्च स्वाध्यायः यथाविधि ऋगाद्यभ्यासः यज्ञः येषां), they are स्वाध्याययज्ञाः (ते स्वाध्याययज्ञाः). Those whose sacrifice is proper understanding of scriptures (ज्ञानयज्ञाः ज्ञानं शास्त्रार्थपरिज्ञानं यज्ञः येषां), they are ज्ञानयज्ञाः (ते ज्ञानयज्ञाः). The striving ones (यतयः यतनशीलाः), whose vows are well-refined (संशितव्रताः सम्यक् शितानि तनूकृतानि तीक्ष्णीकृतानि व्रतानि येषां). Further (किञ्च)…

Notes: Charity, austerity, ashtanga-yoga / dhyana-yoga / raja-yoga, chanting of scriptures, understanding scriptures - are all yajna

6. द्र्वययज्ञाः - तीर्थेषु द्रव्यविनियोगं यज्ञबुद्ध्या कुर्वन्ति ये ते द्रव्ययज्ञाः - In pilgrimages those who perform distribution of charity with the attitude of sacrifice, they are called द्र्वययज्ञाः. Madhusudana Sarasvati states that these people do इष्टापूर्त and दत्त - 

• अग्निहोत्रं तपः सत्यं वेदानां चानुपालनम्। आतिथ्यं वैश्वदेवं च इष्टमित्यभिधीयते॥

Performing अग्निहोत्र, austerities, speaking truth, following the Vedas, hospitality, performing वैश्वदेव - these are इष्‍ट - श्रौत-कर्म. 

• वापीकूपतडागादि देवतायतनानि च। अन्नप्रदानमारामः पूर्तमित्यभिधीयते॥

Constructing lakes, wells, ponds, temples, donating food, and building gardens - these are पूर्त - स्मार्त-कर्म. 

• शरणागतसन्त्राणं भूतानां चाप्यहिंसनम। बहिर्वेदि च यद्दानं दत्तमित्यभिधीयते॥

Protecting those who seek refuge, non-injury towards living beings, charity to those not part of the Vedic sacrifices - these are called दत्त.

• Worshipper - a donor

• Offering - material wealth, time, effort is the havis

• Offered into - a worthy recipient (sat-paatra) is the fire

7. तपोयज्ञाः - पः यज्ञः येषां तपस्विनां ते तपोयज्ञाः - Those whose austerity itself is sacrifice the austere ones, they are tapas-sacrificers. What is tapa? It literally means burn - in the mental realm it is discomfort due to discipline imposed upon oneself to achieve a certain goal - it could be worldly or spiritual. But since here it is a yajna, the goal of tapa is purification of mind, control over body, sense and mind, etc.

धनवन्तमदातारं निर्धनं चातपस्विनम्। 

उभावाम्भसि मौक्तव्यो गले बद्ध्वा महाशिलाम्॥ 

The wealthy man who does not give, and the poor man who does not perform austerities - both should be drowned in water, with a great stone tied to their necks.

• Worshipper - an austere person/ascetic

• Offering - body, senses and mind activities

• Offered into - the fire is either will-power to control the body, senses and mind or citta-shuddhi where the desires lose their power due to restraint.

8. योगयज्ञाः प्राणायामप्रत्याहारादिलक्षणो योगो यज्ञो येषां ते योगयज्ञाः - Those whose sacrifice is yoga, characterised by prāṇāyāma, pratyāhāra, and the like, they are योगयज्ञाः. Madhusudana Sarasvati states this is specifically yama, niyama and asana  of ashtanga-yoga because other limbs of ashtanga yoga have already been covered by other verses. But one may say all those who do ashtanga-yoga as goal for moksha, they are called योगयज्ञाः.

• Worshipper - a yogi

• Offering - body and mind

• Offered into - control of body and mind is the fire

9. स्वाध्यायज्ञाः - स्वाध्यायः यथाविधि ऋगाद्यभ्यासः यज्ञः येषां ते स्वाध्याययज्ञाः - those whose sacrifice is the chanting of Ṛk and other Vedic texts according to rule are स्वाध्याययज्ञाः. What is this rule that Sankaracharya is mentioning? Vedic texts can be studied by only qualified students - they should have gone through upanayana, must belong to one of the three varnas except shudras who are exempted due to their temperament not suited for this study.  Note this shudra is not caste by birth, but by temperament. In modern times almost all castes including brahmin are shudra varnas as per temperament. And the other thing is it cannot be self-read, but must be learnt from a guru. And lastly, there is a sampradaya one fits in and it should be studied according to that sampradaya - for example a rig vedi must study rig veda, not yajur veda etc. There are families who studied one, two, three and four vedas and their surnames reflect as vedi, dvivedi, trivedi, caturvedi. When such vidhi are not followed it is called varna-sankarah and ashrama-sankarah. Those who are not supposed to study Vedas, they can chant stotras which have the same efficacy like Aditya-hrayam, etc.

• Worshipper - a chanter

• Offering - svaadhyaya

• Offered into - control over breath is the fire

10. ज्ञानयज्ञाः - ज्ञानं शास्त्रार्थपरिज्ञानं यज्ञः येषां ते ज्ञानयज्ञाः - Those whose sacrifice is knowledge, the proper understanding of scriptures, they are ज्ञानयज्ञाः. स्वाध्यायज्ञाः are those who chant without understanding the meaning, ज्ञानयज्ञाः are those who are focussed in understanding the meaning of the scriptures. But note that the word ज्ञानयज्ञ that comes later in verse 33 stating it is the best among the yajnas refers to the one where individuality is sacrificed as mentioned in verse 25. So this jnana-yajna is simply knowing the meaning of scriptures and it is not the one that is referred to in verse 33 even though the name is similar.

• Worshipper - a thinker

• Offering - jnana of scriptures

• Offered into - manana is the fire

अपाने जुह्वति प्राणं प्राणेऽपानं तथाऽपरे।

प्राणापानगती रुद्ध्वा प्राणायामपरायणाः॥२९॥

अपरे प्राणम् अपाने जुह्वति तथा (अपरे) अपानम् प्राणे (जुह्वति)। प्राणायामपरायणाः प्राणापानगती रुद्ध्वा (कुम्भकाख्यं प्राणायामं कुर्वन्ति)। 

अपाने = in inhalation (Apana), जुह्वति = offer, प्राणम् = exhalation (Prana), प्राणे = in exhalation, अपानम् = inhalation, तथा = and, अपरे = others, प्राणापानगती = movements of exhalation and inhalation, रुद्ध्वा = having controlled, प्राणायामपरायणाः = those who practice of Pranayama.

And others offer inhalation into the fire of exhalation and exhalation into the fire of inhalation. Those who practice pranayama, having controlled the movements of exhalation and inhalation, (perform retention of breath).

अपाने – अपान, पुं, स, एक

जुह्वति – हु धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - हु दानादनयोः आदाने चेत्येके प्रीणनेऽपीति भाष्यम् - जुहोत्यादिः, प्र-पु, बहु

प्राणम् – प्राण, पुं, द्वि, एक

प्राणे – प्राण, पुं, स, एक

अपानम् – अपान, पुं, द्वि, एक

तथा – अव्ययम्

अपरे – अपर, पुं, प्र, बहु

प्राणापानगती – प्राणापानगति, स्त्री, द्वि, बहु

रुद्ध्वा – अव्ययम्, कृदन्तरूपाणि - रुध् + क्त्वा - रुधिँर् आवरणे - रुधादिः - अनिट्

प्राणायामपरायणाः – प्राणायामपरायण, पुं, प्र, बहु

अपाने अपानवृत्तौ जुह्वति प्रक्षिपन्ति प्राणं प्राणवृत्तिम् पूरकाख्यं प्राणायामं कुर्वन्तीत्यर्थः। प्राणे अपानं तथा अपरे जुह्वति रेचकाख्यं च प्राणायामं कुर्वन्तीत्येतत्। प्राणापानगती मुखनासिकाभ्यां वायोः निर्गमनं प्राणस्य गतिः तद्विपर्ययेण अधोगमनम् अपानस्य गतिः ते प्राणापानगती एते रुद्ध्वा निरुध्य प्राणायामपरायणाः प्राणायामतत्पराः कुम्भकाख्यं प्राणायामं कुर्वन्तीत्यर्थः।।किञ्च

In the process of apāna (inhalation) (अपाने अपानवृत्तौ), they offer (जुह्वति प्रक्षिपन्ति) the process of prāṇa (exhalation) (प्राणं प्राणवृत्तिम्), performing prāṇāyāma called pūraka, or filling in (पूरकाख्यम् प्राणायामम् कुर्वन्ति) - this is the meaning (इत्यर्थः). In the process of prāṇa (exhalation) (प्राणे), similarly (तथा), others (अपरे) offer the process of apāna (inhalation) (अपानम् जुह्वति), performing prāṇāyāma called recaka, or exhalation (रेचकाख्यम् च प्राणायामम् कुर्वन्ति) - this is the meaning (इत्येतत्). The movements of prāṇa (exhalation) and apāna (inhalation) (प्राणापानगती) are: the outward going of air (वायोः निर्गमनम्) through mouth and nose (मुखनासिकाभ्याम्) is the movement of prāṇa (प्राणस्य गतिः), and by the opposite (तद्विपर्ययेण), the downward going (अधोगमनम्) is the movement of apāna (अपानस्य गतिः). Having restrained these prāṇa-apāna (exhalation-inhalation) movements (ते प्राणापानगती रुद्ध्वा निरुध्य), those dedicated to prāṇāyāma (प्राणायामपरायणाः प्राणायामतत्पराः) perform kumbhaka, the retention of breath (कुम्भकाख्यम् प्राणायामम् कुर्वन्ति) - this is the meaning (इत्यर्थः). Further (किञ्च)…

Notes: Pranayama as yajna

This verse shows pranayama as the 11th yajna. प्राणायामः - प्राण + आयामः, where प्राण is कृदन्तरूपाणि - प्र + अण् + घञ् - अणँ प्राणने - दिवादिः - सेट् which means motion and आयामः is कृदन्तरूपाणि - आङ् + यम् + घञ् - यमँ उपरमे यमोऽपरिवेषणे न मित् १९५३ - भ्वादिः - अनिट् which means regulation. So it is regulation of प्राण - the life force within and it is done through control of breath which is the accessible form of प्राण for a person. There are 4 breath control techniques - 3 are primary of which one is further subdivided into two.

1. पूरकम् - control of intake of breath

2. रेचकम् - control of breath outflow

3. कुम्भकम् - control of retention of breath. This is further divided into two:

   1. अन्तः कुम्भकम् - the air is held inside the lungs

   2. बाह्य कुम्भकम् - the air is held outside, implies the lungs are without air.

Why is प्राणायाम important? The physiological activities are governed by prana - the subtle life force that makes these activities possible. Based on the kind of physiological activity they regulate, the life forces are divided into five categories:

1. प्राण - exhalation

2. अपान - inhalation, excretion process not just from anus, but also every cell in the body, sweating, etc.

3. व्यान - circulation of blood, lymph, etc., to every cell in the body - it governs the food intake of the cells.

4. उदान - 

   1. reverse functions or processes like vomiting, burping, tears, sneezing, etc. that help the body to keep itself clean and protected. 

   2. the emergence of continuous thoughts in the mind.

   3. provides energy for transmigration to the subtle body at death of the gross body.

5. समान - controls the digestion and assimilation of food (samiikaraNa).

The five together are called पञ्च-प्राण and sometimes the word पञ्च is dropped for them to be collectively called as प्राण, which can also mean only one of those five also - so the word  प्राण is to be understood based on the context.  It is found that the state of mind and physiological activities are closely related - the physiological functions affect the mind and vice versa. So by controlling praana which govern the physiological activities, the mind can also be controlled. Because the subtle prāṇa is most accessible through its gross manifestation—breath—control of breathing becomes the gateway to controlling prāṇa itself called prāṇāyāma. This leads to:

• Greater regulation of physiological activities.

• Calmness and focus of the mind.

• Preparation for deeper states of meditation.

In Patañjali’s Aṣṭāṅga Yoga, prāṇāyāma is the fourth limb, directly preceding dhāraṇā (concentration). Thus, it bridges external discipline and inner mastery.

11. अपरे प्राणम् अपाने जुह्वति - some others offer प्राण into अपान. अपानवृत्तौ प्रक्षिपन्ति प्राणवृत्तिम् पूरकाख्यं प्राणायामं कुर्वन्ति - In the process of apāna (अपाने अपानवृत्तौ), they offer (जुह्वति प्रक्षिपन्ति) the process of prāṇa (प्राणं प्राणवृत्तिम्), performing prāṇāyāma called pūraka, or filling in (पूरकाख्यम् प्राणायामम् कुर्वन्ति). So in this yajna, the exhalation life-force is offered as ahuti into the inhalation life-force which is the fire. Whatever is offered as ahuti is what is controlled and thus it becomes non-functional/absent and whatever is offered into, is the fire, and that alone remains after offering. During inhalation, exhalation is absent and hence inhalation life-force अपान in the form of पूरक-प्राणायाम is the fire, while the exhalation life-force प्राण is the offering.