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 sadhaya 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

Sri Krishna mentioned in verse 3.3 that he has taught the योग-निष्ठा previously - पुरा. पुरा connotes a long time ago, generally not a lifetime - so he has already implied his role as a teacher of long time past. Here Sri Krishna gives a proper timeframe about when he had taught this yoga. 

This yoga is called अव्ययम् - unchangeable. Why?

• It comes from veda which is indestructible

• It results in moksha which is indestructible

• It always prevails - may not always be bright, but for those who deserve it, it will reach them.

The reasons for Sri Krishna to present the lineage through which this yoga has passed through over the ages with himself being the original teacher:

• Knowledge is efficacious: To establish that this yoga, which comprises engaging in action by renouncing the fruits of action leading to renunciation of action entirely to establish in Self-knowledge, is efficacious and has led many to moksha.

• Teacher is efficacious: And notwithstanding the fact that he is Bhagavan, he still wants to point out that he is authority on this subject as he has taught this same yoga to seekers earlier too who have not only succeeded in achieving the goal but also led others to the same goal by their teaching. 

• Availability of role models: Lastly, he has given examples of only grihasthas, this is grihastha paramapara unlike the sannyasi parampara. This also serves the purpose to dismiss the idea that only sannyasis can attain moksha which will inspire Arjuna to be a grihastha for which he is qualified.

Bhagavan has taught Vivasvan, the Surya-devata, the sentient being governing the gross sun. Vivasvan taught his son Vaivasvata Manu (the 7th in the series of the total 14 of this kalpa) who then taught his son Ikshvaku, the first king and ancestor of Sri Ramachandra. Bhagavan taught yoga - karma, karmayoga, jnana and jnana yoga - to Vivasvan. Although it is not mentioned by Sri Krishna, by the word yoga it is understood that Bhagavan taught:

• Karma to maintain dharma for abhyudaya, 

• Knowledge of karma yoga so that when the same karma is done as karma yoga one qualifies for jnana yoga, 

• Then jnana - knowledge about Brahman and Self, 

• And finally jnana yoga as a means to experience Self-knowledge for nishreyasa  and abide in that knowledge of Self.

Why were kshatriya taught? 

• Ideal srestha-purusha: If they follow dharma for abhyudaya and yoga for moksha, then the whole society follows as they are the ideal sreshtha purusha to inspire many (as discussed in Chapter-3) with much bigger outreach than other varnas. 

• Upholders and Enforcers of values in the society. Also, those who would like to violate dharma will refrain from doing so due to the fear of kshatriyas.

No other varna can invoke both these motivations to follow dharma and yoga in large numbers.  That's why the adage yatha raja tatha praja is apt in autocracy. In democracy it is reversed, yatha praja tatha raja - that's why a country deserves its ruler due to the mindset of the people it has. Bhagavan has empowered kshatriyas with not physical power, but with knowledge of both dharma and moksha so that they can maintain order in society keeping it in line with dharma so that all can work towards moksha. Without such knowledge, the kshatriyas may become abusive of power and people in general also will not follow dharma leading to chaos and destruction of society. Dharma is the natural law that is protector of the entire creation - humans need code of laws because they have intellect and will that can potentially violate the dharma unlike other living beings who stick to dharma due to instinctive life. Bhagavan, with his duty of maintenance of creation, empowered kshatriyas with knowledge so that they can sustain the creation, protecting it from destruction due to prevalence of adharma.

Although Sri Krishna did not mention this, Sankaracharya adds kshariyas endowed with this knowledge of dharma and yoga coming from Bhagavan, had the strength to protect brahmanas who were the practitioners and teachers of dharma and moksha. Kshatriyas can only inspire others to be dharmic and moksha-oriented by being so themselves and also punish those who violate dharma through their knowledge and power, but to really guide others along the path of dharma, brahmanas are the people who are equipped to do so. That's why kshatriyas not only protected brahmanas but also took care of their livelihood and needs so that they can sustain themselves well to be focussed on study of dharma and moksha margas and their dissemination in society for greater good.

So Bhagavan empowered kshatriyas with knowledge of yoga who in turn protected brahmanas who are experts in that knowledge and taught the same to others - this way these two varnas protect the entire creation. 

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
In this manner, refers to the parampara of passing knowledge of yoga as a means to moksha from Bhagavan through kshatriya lineage who were therefore called rajarishis as they were kings but rishis also because they had Self-realisation. Bhagavan refers again only to kshatriya paramapara and not a brahamana-sannyasi parampara because it is relevant for Arjuna and also to show that he too has a chance to become one without resorting to sannyasa for which he was unqualified as he was suggesting to take it up escape fighting the war (not for moksha actually).

The word इह implies the human plane - this yoga - knowledge of dharma and moksha is applicable only at the human plane. The other lower and higher planes are merely for experience, there is no attainment of merit-sin or further purification or defilement of the mind. They are planes where focus on moksha is absent and further acquisition of papa-punya is not feasible.

With the passage of time, it became weakened or corrupted. The word नष्ट means destroyed, but yoga can never be destroyed as it is sanatana dharma and in the previous verse it was said as अव्यय - indestructible, so it can only weaken or get corrupted, but never completely lost. Sankaracharya says that lineage of guru-shishya broke - विच्छिन्नसंप्रदायः संवृत्तः. That means there were many branches of guru-shishya earlier, but a lot of them stopped in the past to not continue to the current times, with very few left that are continuing today. As you can see even now, only a few have really interest in moksha and among them again fewer follow a guru who is very sincere himself. What used to be a way of life has now become a life of choice and that too chosen by very few. This is called नष्ट by Bhagavan. Not just yoga for moksha, even yoga only as dharma which has to guide the artha and kama is becoming rare, with adharma taking more roots among many people as greed became the guiding factor to lead one’s life here. 

Why has this yoga weakened? The practitioners of this knowledge became selfish and greedy seeking enjoyment for oneself as priority, due to their viveka and vijnana of Vedanta slipped away. Not only that, when selfishness is greater with the goals of artha and kama to be fulfilled at any cost, then even dharma gets overpowered by adharma. In such a case, the world gets associated with goals of pleasure and wealth at any cost and not liberation. Therefore, yoga, which is a means for liberation, and also maintaining the order in society as dharma is no longer prevalent and is figuratively said to be destroyed.

One should note that while one can objectively consider the word नष्ट to be a degradation in society, the more important point is it reflects one’s own shortcomings of not being able to live up to what scriptures state as ideal living for attaining dharma and moksha. Judging society objectively masks the fact that one is part of the same society and one is  equally degraded as the society is. So the word नष्ट calls for work to be done to improve oneself.

Who is a parantapa? विपक्षभूताः पराः इति  - those who are enemies are called परा. तान् शौर्यतेजोगभस्तिभिः भानुरिव तापयतीति परंतपः शत्रुतापनः - the one who burns those enemies through strength, valour and brilliance like sun is called परंतपः. The word burn here is figuratively meant a destroying or defeating such that they can never dare to recoup and attack again.

Sri Krishna is hinting at the purpose of his coming to the human plane: yoga is now weakened due to weak-minded who are unable to control the organs - because the objects are alluring but the mind is not strong enough to control itself from indulgence to dive deep within to realise the Self. Therefore, he has to come to rejuvenate yoga which he implies in the next verse. Why should this yoga with focus on dharma and moksha purusharthas be rejuvenated? Why not the progress of materialistic science alone dealing with artha and kama purusharthas be enough? Dharma keeps a natural order in society (both in human society and universe on a cosmic scale), and if this order is broken, there will be chaos, no peace and happiness even if one has artha and kama in abundance. For example, in an adharmika society, where is safety and security when everyone is so greedy that they will do anything to get anything? Even animals follow dharma, naturally with no effort - they eat only what they need, procreate according to bodily and environmental conditions, etc. Humans with intellect, have the free-will to either stick to dharma or break it, and so they have the option to liberate themselves from samsara or be engrossed in it.

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
Krishna is reassuring that nothing new or different from what has been time-tested and has been known to work well is being presented here to Arjuna on the battlefield. That same yoga which was taught to Vivasvan and through him to others who followed him, is being taught to Arjuna now.

Krishna is clarifying why Arjuna is being taught this yoga, not any other Pandava or someone else. He gives two reasons:

• You are my devotee - Krishna has put himself on the pedestal of Bhagavan here, not just as a guru, since he mentioned Arjuna as a devotee, but not as a disciple. Arjuna surrendered to him in Chapter-2 as a disciple and therefore, the upadesha of Gita began. But now Sri Krishna is taking a bigger role than being a guru, by presenting himself as a Bhagavan - continuing that stream of thought from verse 4.1. The main qualities of a devotee were given before:

ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः।
श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः।।3.31।।
Those who ever follow this teaching of mine, those people endowed with shraddha, devoid of cavilling, are freed from actions also.

• Shraddha - having full faith in shastra and teacher

• Anasuya - not having fault-finding nature in shastra and teacher. If there is an apparent fault, then the correction must be done in one’s understanding alone, but not think the fault lies in shastra/guru.

• You are my friend. Who is a friend? Bhartrhari says in Niti-shatakam:

पापान्निवारयति योजयते हिताय

गुह्यं निगूहति गुणान्प्रकटीकरोति।

आपद्गतं च न जहाति ददाति काले

सन्मित्रलक्षणमिदं प्रवदन्ति सन्तः॥
The wise describe the qualities of a true friend as follows: Prevents one from wrongdoing, Encourages good deeds, Keeps your secrets, Highlights your virtues, Does not abandon in adversity, Gives timely help – He provides support when it is truly needed.

In the various forms of bhakti, that's why Arjuna is considered a good example of saakhya-bhakti - where God is seen as a friend by a devotee.

This yoga is said to be the most secretive? Why so? Karma kanda is secretive and upasana kanda is more secretive as one needs to learn these both from a proper teacher over years thus making them not a common knowledge among the masses, but this yoga for moksha is the highest secret of the three. Highest because it gives the ultimate goal of liberation. Secretive because:  

• Not sought by many: Because it is not wanted by many - as most of humanity looks for object-oriented temporary happiness that eventually leads to sorrow keeping them in samsara. Yoga which promises freedom from this samsara, calls for renunciation of all object-oriented happiness, and thus is wanted by very few and hence the knowledge pertaining to that is also not sought after, therefore, it is secretive. It is secretive because it is not heard commonly as it is not sought by many. Thus there are not plenty of teachers because there are not many students interested in it either (after all a teacher was a student once).

• Not many are qualified to comprehend it: The second reason is even if a person wants this knowledge and receives it from an expert teacher, due to lack of prior sadhana-catushtaya, this knowledge will not be understood or even if understood will not have any impact in correcting one’s awareness of false identity that I am this individual. The rarity of this knowledge is due to the rarity of qualified students.

This is similar to verse 3.29 which shows rarity about Self-knowledge. Therefore, this knowledge is secretive even if taught to an unqualified person.

So by this verse Krishna is acknowledging that Arjuna is a qualified student for understanding and practising this yoga.

Now Krishna’s assertion that he has taught people who have preceded him before his birth would raise a doubt of how can it be so? That doubt Arjuna puts forward.

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
Although the question of Arjuna is framed simply referring to birth times of Vivasvan and Krishna, that does not arise any contradiction there as Surya Bhagavan is supposed to be there for the entire manvantara, So Krishna teaching Him is feasible after his own birth. But the actual contradiction arises from Bhagavan saying that Ikshavaku was taught by his father Vaivasvata Manu - who is a human and definitely had his lifespan much before Krishna’s birth. Sankaracharya in his commentary on verse 4.1 stated पुरा - in old times which was not explicitly mentioned by Sri Krishna - this establishes that the teaching was given long time ago to Vivasvan also.

This question of Arjuna is very important in Vedantic literature. In the popular Upanishads, the major ones, the topic of avatara is not touched upon. The closest aspect of personalising Brahman is Ishvara who is presented as the creator, sustainer and destroyer of all this material world (both visible and invisible, all that is changeful which has come from Prakriti, also called mithya). And devotion to such Ishvara will bestow grace which would be beneficial for sadhaka to attain jnana ultimately and moksha. But Ishvara, willingly taking a form of living being for the protection and guiding the living beings from destructive powerful adharmic beings is not presented in the major Upanishads. Gita is the best commentary on Upanishads and the teaching of avatara here gives the concept of Avatara the most authoritative scriptural backing. Therefore, this question of Arjuna is very important from that perspective.

It may appear that by Arjuna’s question one may think that Arjuna considers Sri Krishna to be merely a human. Sankaracharya clarifies that it is not so. He says: 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). So Arjuna is aware that it is feasible for Sri Krishna to have taught personages of earlier times as He is Ishvara Himself and can take up avatara. But there are many, even during Sri Krishna’s times, to have doubted him as avatara. Duryodhana treated Sri Krishna as mayavi - a magician for all His superhuman leela that he displayed in his life. Such ignorant people who are deluded to consider oneself as the body seeking objects for pleasure will not be able to appreciate the idea of avatara and hence Sankaracharya calls them fools (या वासुदेवे अनीश्वरासर्वज्ञाशङ्का मूर्खाणाम्) - those who assumed false identity of being an individual and consider that to be the right one. Arjuna had enough sadhana catushtaya to receive Bhagavan’s teaching, therefore he is not under such utter delusion of taking oneself to be the body and enjoyment through it as the goal of life. Therefore, he does not consider Sri Krishna as human. 

There is another class of people who disregard avatara -  some followers of Advaita Vedanta who reject avatara completely because they consider only Nirguna Brahma as the reality and all else is only a mithya - this includes Ishvara also, what to speak of avatara!. They are not generally considered to be deluded because they are very learned in scriptures and also are sincere sadhakas. These people, being sadhaka with taadaatmya bhaava, fail to see that they are still under the realm of Ishvara and so avatara, who is Ishvara as a living being, is also valid. Only when they have become jnani then does this Ishvara and avatara become mithya because then jagat itself is seen as mithya. Sankaracharya calls such people also fools because they are deluded by theoretical knowledge without understanding its domain of applicability.

Arjuna asking the question on behalf of others shows this:

• 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

Sanakracharya says to remove doubts of Bhagavan being अनीश्वर, this verse has been stated. What is being अनीश्वर? Free from these eight defects:

• Avidyā (ignorance)

• Saṃśaya (doubt)

• Viparyaya (error or misconception)

• Pramāda (heedlessness or negligence)

• Kāraṇa-apāṭutva / Apaṭutva (inefficiency or inadequacy of instrumentality)

• Vipralambha (delay or failure in attainment; false expectation)

• Kṣut-pipāśā (hunger and thirst; physical frailty or need)

• Śoka-moha (grief and delusion)

The guru of Vivasvan, who is Vishnu, and guru of Arjuna, who is Sri Krishna, is the same one - there is a difference in form, but not in nature, as they are the same all-knowing Ishvara. Bhagavan says he has taken numerous births earlier (avatara) and so did the jiva as both are anadi - this is the similarity. But the Bhagavan points out a key difference: He remembers all his janmas as avataras, in fact he knows all the janmas of all and also the future ones that are to come of every being because He is the sarvajna Ishvara. However, a jiva does not remember any of his/her previous janmas. Why so? Bhagavan does not give an explanation on this. Sankaracharya states it as follows:

Ishvara, Saguna Brahma, takes the human form as Saguna Saakaara Brahma to appear as avatara with all his powers of sarvajna, sarvashakti, sarvavyapi, sarvagata, sarvantaryami still available. Sankaracharya calls avatara as: नित्यशुद्धबुद्धमुक्तस्वभावत्वात् - due to his nature being नित्यशुद्ध ever pure (no punya-papa), नित्यबुद्ध ever knowing (the true nature - both para and apara prakriti), नित्यमुक्त ever free (never having a notion of something is different from I). As given here:

उत्पत्तिं प्रलयं चैव भूतानामागतिं गतिम्। वेत्ति विद्यामविद्यां च स वाच्यो भगवानिति (विष्णु प0 6।5।78)

He who knows (वेत्ति) the creation and destruction (उत्पत्तिं प्रलयं चैव) of beings (भूतानाम्), their prosperity and adversity (आगतिं गतिं), and both knowledge and ignorance (विद्याम् अविद्यां च)—he (सः) is called (वाच्यः) “Bhagavān” (भगवान् इति, विष्णुपुराण 6.5.78). One whose knowledge includes these six topics (उत्पत्त्यादिविषयं विज्ञानं यस्य), that Vasudeva (स वासुदेवः) is Bhagavān.

ऐश्वर्यस्य समग्रस्य धर्मस्य यशसः श्रियः। वैराग्यस्याथ मोक्षस्य षण्णां भग इतीरणा (विष्णु पु0 6।5।74) - Bhaga means the six attributes, viz., Jnana (knowledge), Vairagya (dispassion), Kirti (fame), Aishvarya (divine manifestations and excellences), Sri (wealth), and Bala (might). He who possesses these six attributes is Bhagavān.

On the other hand jiva does not remember all janmas because as Sankaracharya says धर्माधर्मादिप्रतिबद्धज्ञानशक्तित्वात् - due to the knowledge of one’s true nature being obstructed by dharma (punya) and adharma (papa), etc. This punya-papa forces one who has a sense of individuality to take a false identity (janma) and hence all other false assumed identities in the past (previous janmas) are forgotten. Why so? Sankaracharya does not explain this further.

The avarana-shakti of maya, the power to forget one’s own true nature gives rise to viskehpa-shakti - which projects this world of nama-rupa along with jivatva or individuality.

• Vikṣepa causes the jīva to fully identify with the current role—the body, mind, name, and social context. 

• At the level of individuality identified with a particular body-mind complex, it is not feasible to hold multiple identities simultaneously. 

Thus the knowledge of the past bodies that were taken by jiva previously is no longer accessible. An example to illustrate this:

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.

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 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 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. 

It is known that jiva has to undertake a janma due to being forced to experience the results of past karma - yathakarma and also inner unfulfilled desires - yathasrutam as given in Kathopanishad (2.2.7). 

So the next three verses show why that Ishvara, who is beyond the realm of duality or forms, manifests as avatara:

• How (verse 6) Ishvara takes a form among the human plane

• What is the cause or purpose (verse 7) for Him to do this

• What he does to achieve that purpose (verse 8) 

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.

Notes - How does avatara come about?
This verse and the next two are the core of avatara concept. This verse explains how Ishvara appears as avatara and the next two explain why avatara appears (verse 4.7) and what does the avatara do to achieve the goal (verse 4.8). Before we go ahead, we need to understand Vedanta ontology in detail which will make understanding this verse helpful.

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. 

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).

Analogy 1: A person seen without any attributes is Brahman; this person (Brahman), with reference to singing ability, is a singer (Īśvara), with that singing ability acting as the upādhi (Māyā) for the person (Brahman) to be called a singer (Īśvara). The singing ability (Māyā) includes intelligence, will power, skill, and the entire voice apparatus (all evolutes of Māyā—jīvas and jagat). The singer (Īśvara) controls this singing ability (Māyā) and is therefore the master of it (Ishvara is the controller of Māyā), although that very singing ability (Māyā) has conditioned the person (Brahman) into being the status of singer (Īśvara). Now the singing of the song (all creation) is performed by this singer (Īśvara) through his singing ability (Māyā). Note that in this musical performance (creation), the singer (Īśvara) is present in and through every note (pervasiveness of Īśvara), for there is no singing (creation) without the singer (Īśvara) involved in it. Over time, however, the singing may go off-beat (adharma in creation), not due to the singer (Īśvara), but due to the strain or limitations of the singing apparatus itself (jīvas affected by avidyā drifting into adharma), even though the singer (Īśvara) remains flawless (Īśvara is defect free). When this strain disturbs the harmony of the performance (rise of adharma in creation), the singer (Īśvara), using His will, intelligence, and skill (Māyā and all its evolutes under His control), consciously takes action to restore the purity of the song (manifests as an avatāra to re-establish dharma in creation).

Analogy 2: A person in their essential nature is simply the experiencer of consciousness (Brahman). When this person is viewed along with the power to dream lucidly—awareness, intentionality, imagination, and control (Māyā as 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). The dreamer pervades the entire dream (Īśvara as the inner controller), for no part of the dream exists apart from the dreamer’s consciousness. Over time, distress or imbalance may arise within the dream (adharma). This is not due to any flaw in the dreamer (Īśvara is flawless), but due to the limitations inherent in the dream projection itself (jīvas affected by avidyā). When the imbalance becomes significant (dharma declines), the lucid dreamer consciously introduces a new dream-character into the dream (avatāra). This character is not separate from the dreamer (avatāra is none other than Īśvara), but a deliberate manifestation of the dreamer’s will (Īśvara’s saṅkalpa). After restoring harmony within the dream (re-establishing dharma), the introduced character dissolves back into the dreamer (the avatāra resolves into Īśvara).

Thus, the lucid dream analogy highlights three key insights:

• The universe is a projection within consciousness, as a dream is within a dreamer.

• Jīvas and avatāras alike depend on Ishvara as their substratum, just as dream-beings depend on the dreamer’s mind.

• The avatāra is a purposeful act, like the lucid dreamer’s conscious creation, not an accident of imagination while all else is based on vasana of the dreamer over which the dreamer does not intervene just as Ishavara lets karma play its role without intervening in its play (unless propitiated by jiva)

No analogy can perfectly capture the depth of divine mystery, yet the lucid dream metaphor, with its emphasis on conscious control and shared substratum, offers a vivid way to contemplate Ishvara’s compassionate descent into the world. It allows seekers to grasp both the intimacy of God’s involvement in creation and the transcendent unity that underlies all forms.

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:

Aspect

Avatara

Jiva

हेतु - cause

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

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)

प्रयोजन - purpose

• 
  
  
  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

• 
  
  
  कर्मफलोत्थ-सुख-दुःख-अनुभवः - for the experience of happiness and sorrow due to karmaphala, 

• वासनाजन्य-काम-भोगः - for experiencing desirables due to vasanas

देहस्वरूप - nature of body

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

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

स्वरूप - nature due to one’s identification

• 
  
  
  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).

• 
  
  
  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.

In this verse, the description of Bhagavan wrt creation is given - in other words, it is description of Ishvara. The first line describes Bhagavan’s Para Prakriti - the Higher nature as given in Chapter-7. This is the first time in Gita, Bhagavan’s is stating His own nature - although he indicated it briefly in 2.12 which included all jivas also. He described three characteristics in this verse about His nature:

• अजः - unborn, free of bondage of samsara, no papa-punya association as a jiva that forces one to take birth, and hence pure always - नित्यशुद्ध

• अव्ययात्मा - whose knowledge faculty never deteriorates, that means one who is always wise, one who is aware of one’s nature always - नित्यबुद्ध

• भूतानामीश्वरः - Lord of all, that means being the inner controller of all at vyashthi, while as samasthi being Ishvara - consciousness associated with Maya but free of it being its controller, नित्यमुक्त

In contrast, a jiva undergoes birth-death, has limited knowledge due to the awareness of “I am individual” and has limited power. So the Lord, by presenting this contrast between Himself and jiva, is making the avatara to be more enigmatic. How can the unborn Lord, ever self-aware and sovereign, appear among mortals as though subject to limitation, suffering, and mundane action? How this unimaginable miraculous feat happens is mentioned in the second line by Bhagavan. The second line echoes this principle called Apara Prakriti, His lower nature, in Chapter-7. Sankaracharya states:

प्रकृतिं स्वामधिष्ठाय - स्वां मम वैष्णवीं मायां त्रिगुणात्मिकाम् यस्या वशे सर्वं जगत् वर्तते यया मोहितं सत् स्वमात्मानं वासुदेवं न जानाति तां प्रकृतिं स्वाम् - Prakriti is Lord’s Vaiṣṇavī Māyā, of the nature of the three guṇas, under whose spell the entire creation is deluded by which it does not know its own nature as Vasudeva

Prakriti is svā vaiṣṇavī māyā - it is of Vishnu, not the four-armed deity, but Brahman (व्यापकत्वात् विष्णुः). This means Prakriti, also called Maya. is dependent on Brahman as its conditioning and under its control when it is conditioned as Ishvara. Shvetashvetara Upanishad (4.10) says:

मायां तु प्रकृतिं विद्यान्मायिनं तु महेश्वरम्। - Know that Prakriti is Maya and the Lord of Maya is Maheshvara (Ishvara).

For example: just as people conditioned by the geographic reality called “America” acquire the identity “Americans” and exercise authority over that very conditioning of America while the deeper human substratum remains unaffected; and just as a person possessing many skills, when conditioned by the skill of singing, is called a singer and exercises that skill while remaining personally unchanged by the activity of singing; so too, when Brahman is conditionally associated with māyā as Ishvara, it manifests the empirical world and agency while remaining ontologically untouched.

आत्ममायया - by my own Maya, as the upadana-karana - the material cause, which is the three gunas, to create a special body for avatara. Avatara body is considered to be shuddha-sattva - pure sattva and maayikaa - directly from the gunas of not intermixed state, unlike the jiva body which is bhautika - made of tamasika aspect of the panca maha bhutas and malina-sattva - sattva tainted with ragas and tamas.

We will first look into avatara concept presented in this verse in a dualistic perspective where Ishvara, jiva and jagat are seen to be separate and this is also our current experiential view point where we think of Ishvara as someone external to us, creates, governs and destroys this world, bestows fruits of action upon us, etc. And then we will see how Advaita Vedanta treats this concept of avatara.

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.

Notes: Conditions needed for Avatara to manifest - When does Ishvara take up avatara?

Two reasons are given by Bhagavan as purpose to become an avatara:
Reason-1: यदा यदा हि धर्मस्य ग्लानिः भवति - whenever dharma declines (ग्लानिः). What is dharma? In the context here, dharma is varna-ashrama duties which are a means for abhyudaya (material prosperity and its enjoyment) and nihshreyasa (liberation from birth-death through giving up the notion of individuality). Nitaraam shreyah is nihshreyasa - absolute good, because abhyudaya is relatively good. The fulfillment of three purusharthas of dharma, artha, kama is abhyudaya which involves earning artha to fulfill kama in a dharmic way as per the shastras. So Bhagavan says whenever there is degradation of dharma, it is meant as when people deviate from varna-ashrama duties, to focus entirely on artha and kama - thereby not following dharma. 

Reason-2: (यदा यदा हि) अधर्मस्य अभ्युत्थानम् (भवति) - whenever there is ascendancy of adharma. This may appear to be a tautological statement similar to the previous one where dharma is not followed. Not quite. Not following dharma, one’s own varna-ashrama duties, is one kind of adharma, but what is being said here is actively indulging in prohibitive activities or other’s duties which is paradharma, due to totally being consumed by artha and kama. The focus on enjoyment at any cost makes people hurt others and disturb the natural cosmic order leading to its destruction if left unchecked.

So Bhagavan says the two reasons are people not doing their own varna-ashrama duties and doing prohibitive actions that harm the entire creation.

तदात्मानं सृजाम्यहम् - then I create myself through Maya as material. Here the word आत्मानम् - means own body, not the Self.

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?

Bhagavan gives three achievements for avatara to correct the issues given in previous verse:

• साधूनाम् परित्राणाय साधूनां सन्मार्गस्थानाम् परित्राणाय परिरक्षणाय for the complete protection of those who are established in the path of truth - for the protection of the good people who follow the vaidika dharma of varna-ashrama duties - even if their survival is not smooth etc. Stringent adherents of dharma.

• दुष्कृताम् विनाशाय पापकारिणाम् विनाशाय for the destruction of those who commit sins - those who commit adharma, the prohibitive sinful actions, because they are greedy for sense-enjoyments. This destruction can be reformative or actually physically destructive.

• धर्मसंस्थापनार्थाय धर्मस्य सम्यक् स्थापनं तदर्थं  for the very purpose of firmly establishing dharma - this is both through teaching and living as an inspiration for others.

Avatāras may be broadly classified into two types: power-dominated and jñāna-dominated.

• Power-dominated avatāras descend primarily to deal with immediate cosmic threats. Their purpose is to eliminate strong and destructive wicked beings who threaten the very fabric of creation. Such avatāras operate at the level of sheer force, upholding the order of the universe by preventing prohibitive actions of adharma that, if unchecked, would destabilize existence itself. Their impact is urgent and momentary—decisive intervention to remove danger at once. Consequently, they may appear suddenly, even without a conventional birth, and may just as suddenly disappear after their task is done. Being instruments of divine power rather than exemplars of human life, they need not always take human form.

• Jñāna-dominated avatāras, by contrast, focus on guiding creation beyond mere physical preservation toward the higher goal of emancipation. Their mission is to establish dharma in a lasting sense, shaping society so that mokṣa becomes recognized as the ultimate human goal. Their work is not a response to immediate danger but rather a long-term transformation of human understanding and conduct. Hence, such avatāras usually undergo a normal human birth and death, living among people to teach by example, and their presence remains effective for generations. By embodying wisdom and dharma, they open the path of liberation for the masses.

Power-dominated avatāras

Knowledge-dominated avataras

Power

Knowledge

Urgent & Momentary - no full lifespan required as their appearance and disappearance is sudden

Not urgent & they have a human lifespan from birth to death

Need not be human

Necessarily a Human

To protect the creation from physical destruction

To protect the creation from degradation by guiding towards good living (dharma or abhyudaya) and liberation (moksha or nishreyasa)

Protect the good and Destroy the wicked

Teach and inspire the wicked to become good and teach the good to become free

Effect is momentary

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 and (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).

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.

Bhagavan declares the one who knows the nature, advent and acts of avatara as divine - not under the spell of Maya, not in the realm of ignorance, unlike a jiva. A jiva’s birth is due to karma and vasana while actions are due to desires prompted from the notion I am this individual that arises due to ignorance of Self. In contrast, Ishvara’s avatara is out of free will and actions are done with no notion of doership or desires.

यः वेत्ति तत्त्वतः - the one who knows the birth and acts of the avatara in true sense, in other words, knowing that sharira and acts of avatara are in the realm of Maya but not controlled by it, and therefore, although mithya, yet at the same time, they are deliberate manifestations by Bhagavan for a specific purpose. 

देहम् त्यक्त्वा पुनर्जन्म न एति। (सः) माम् एति - A person with such realisation of avatara’s nature, advent and acts, after having given up the body, does not take up rebirth and that person comes to Me (Bhagavan / Brahman). 

How does knowing avatara’s nature make one free? 

तत्त्वतः means to be fully aware that avatara is an appearance of Brahman in name and form. Mere intellectual knowledge of this fact has no bearing, तत्त्वतः means realisation that arises from a conviction propelling the person to put efforts to realise the nature of avatara - in other words, knowing that I and avatara are the same. So realising the true nature of avatara is realising the nature of oneself. What is implied is avatara and jiva are both mithya although avatara is a special case when compared to a jiva, and being aware that of the avatara mithya’s substratum as Brahman, one also knows that jiva’s true nature is also Brahman. Here a mahavakya is being said: jiva-avatara-aikya. Therefore, knowing avatara makes one free as one knows oneself.

Avatara is praatibhasika-satta - appearance of reality, Vishva-rupa is vyavahaara-satta - functional reality and Brahman is paaramaarthika-satta - the supreme reality. One must know that both avatara and vishva-rupa are mithya, they are alambana for a sadhaka to rise above names and forms to realise the paramarthika-satta.

देहम् त्यक्त्वा - can be jivanmukti where the notion that I am the body or I have a body is lost or it can be videhamukti where the literal meaning of death of the body is meant. It can also be seen as krama-mukti where Bhagavan as Saguna Brahma is worshipped and loved, and then one attains Brahma-loka from which there is no rebirth.

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).

Notes: Qualities needed to understand the birth and karma of avatara leading to liberation

This verse summarises all sadhanas and the qualifications required to attain moksha implying that in the past such people have attained moksha and so those who have these qualities will attain moksha now and in future also.

Bhagavan says in the past those who are of the following qualities have attained moksha:

• वीतरागभयक्रोधाः - those who are free of attachment, fear and anger. Wherever there is attachment to an object (inanimate/animate, situation, etc.), fear or anger accompanies. The intensity of the love for an object will automatically keep a person anxious for the object’s safety, and fear or hatred for entities will deprive the person from enjoying the object. Fear from those entities upon which the person has no control and anger upon which the person has some control. So one has to remove attachment first. How it is done: 

  • vairagya-abhyaasa through दोषदर्शन - looking at the faults of the object we like so that we don’t get attached to it and looking at good things in objects we hate so that we don’t hate them either.

  • See them as mithya, not eternal, so forbear them - verse 2.15

  • Develop love for Bhagavan or the Self so that the objects will automatically lose their hold on us - we are no more enamored by them.

The perfected karma-yogis (with devotion) are being referred to by this term.

• मन्मयाः - ब्रह्मविदः ईश्वराभेददर्शिनः - those who have realised that there is no difference between Ishvara and I, the knowers of Brahman. These are the aparoxa-jnanis who have attained the result of nididhyasana. मयट् प्रत्यय is used either as प्रचुरभाव (in the sense of fullness) or विकारभाव (in the sense of an effect). Here we can consider it as प्रचुरभाव - मन्मय means one who is full of Me, implying one who has realised Me as his/her true nature, the knower of Brahman as I.

• मामुपाश्रिताः - those who depend on Me alone. Not in the notion of Lord different from me and I depend on Him as in karma yoga, but one who is practising seeing one’s own nature as Bhagavan’s and hence depending on Bhagavan means depending on the Self alone. That's why Sankara calls this as: केवलज्ञाननिष्ठा - establishment in Self-knowledge alone. There is no dependence on any object/person/situation for peace or happiness, because nothing is perceived as other (or practised to be seen that way) to be attained.

• ज्ञानतपसा पूताः - those who got purified by knowledge which is an austerity. Why is knowledge called austerity? Austerity is done to gain control over body, senses and mind or devotion to the Lord so that it could be used to attain moksha. Otherwise austerities have no meaning for attainment of moksha if they are done for worldly benefits. Austerity plays an important role to generate sadhana-catushthaya as in the karma-yoga stage - where renunciation of desires and desirables is the austerity. But when one is in jnana-yoga, after having attained sadhana-catushthaya through karma yoga, then the only austerity is acquisition of atma-jnana and abiding in it. All austerities purify by burning away the impurities such as shad-ripuh - kama - lust, krodha - anger, lobha - greed, mada - pride, moha - delusion, matsarya - jealousy. But the austerity of abiding in Self-knowledge removes the worst or primary impurity, ignorance of one's nature, which is the mother of all other impurities or desires. That’s why Sankaracharya calls Self-knowledge here as परा-शुद्धि - the supreme purifier. 

Thus this verse shows that perfection in yoga leads to atma-jnana - it is presented as perfection of karma yoga & bhakti yoga (वीतरागभयक्रोधाः) and then perfection of  jnana-yoga and dhyana yoga (मामुपाश्रिताः & ज्ञानतपसा पूताः) leading to aparoksha jnana (मन्मयाः) thus attaining the final goal of मद्भावमागताः - those who attain my state, which is Brahman, the word “attaining” means realising oneness of I with Bhagavan called moksha/liberation.

 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 clarified in the next verse.

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

यथा means kamya-karma-anusthana, performing desire-motivated actions properly as per shastras. Here a mere wishing of artha as material wealth, kama as sense enjoyment or dharma as punya is not meant. The person has put efforts to fulfill the desire and is then praying to Bhagavan to give a desired result for the action performed. In vaidika context, sankalpa is the place where desires are sought for, and then the action is done properly to seek the result - there is no possibility of a result with mere sankalpa without action (for ajnanis). The role of Bhagavan as karma-phala-data is implied here. Also besides the kamya karma, the person does niyata karma well. If niyata karma is not done, then kamya and prayschitta karma also have no effect as niyata karma forms the base for the kamya and prayaschitta karma and only when all are done well then the desired result may bear its fruit. Kamya karma must be done properly with body, mind and speech. The pronunciation of mantras should be proper along with proper thoughts and actions otherwise it can produce counter-intuitive results. However, when done with devotion towards the deity with no expectation of a result, all these particular requirements don’t matter. 

These people with focus on artha, kama and dharma will not think of moksha - why? Fundamentally they are opposite mindsets. Kaamis are focussed on preserving individuality (ahankara), to have enjoyments based on it (kama), and also be dependent on objects for pleasure (paratantra). A mumukshu is focussed on obliterating individuality by focussing on Consciousness (sakshi), not seeking enjoyments from the world (nishkama) due to seeking independence (svatantra). 

Sankaracharya says: when Bhagavan says I give whatever the person desires, to:

• those who seek specific fruits (ये फलार्थिनः), I grant those fruits (तान् फलप्रदानेन). 

• those who act as prescribed (ये यथा उक्तकारिणः तु), not desiring fruits and seeking liberation (अफलार्थिनः मुमुक्षवः च), to them (तान्) I grant knowledge (ज्ञानप्रदानेन).

• those who are knowers, renunciants, and seekers of liberation (ये ज्ञानिनः संन्यासिनः मुमुक्षवश्च), to them (तान्) I grant liberation (मोक्षप्रदानेन). 

• those who are afflicted (तथा आर्तान्), I remove their afflictions (आर्तिहरणेन). 

मम वर्त्मा - my path. It means path that leads to Bhagavan or path as prescribed by Bhagavan that ultimately leads to him. Both these meanings are seen with the interpretation of the word manushya:

1. Path that leads to Bhagavan - If manushya is taken as any human being, then every person is following Me in every way because:

• Ultimately the entire world is a manifestation of Bhagavan. So whatever is being pursued by anyone is Bhagavan in essence.

• A person pursues something only for happiness which is manifestation of Bhagavan.

Here the word मनुष्य includes nastika adharmika person also.

2. Path that is prescribed by Bhagavan that ultimately leads to him - If manushya is one who is qualified in whatever action (यस्मिन् कर्मणि अधिकृताः) based on their varna-ashrama and strive in that way (ये प्रयतन्ते), then such a person who is following shastra injunctions is following Me. The shastra injunctions have been revealed by Bhagavan, Bhagavan Himself follows it as Ishvara and avatara, and those who follow it also ultimately reach Bhagavan. In this interpretation given by Sankaracharya, a manushya is only an astika dharmika person with certain duties to do based on varna-ashrama and those duties are done either with desire or without desire.

If Ishvara, due to the absence of defects such as attachment and aversion (रागादिदोषाभावात्), and because His desire to bless and capability to grant results upon all beings is equal (सर्वप्राणिषु अनुजिघृक्षायां तुल्यायां सर्वफलप्रदानसमर्थे च), then, when He is there, and the seekers of liberation being there with the knowledge that Vasudeva alone is all (वासुदेवः सर्वम् इति ज्ञानेनैव मुमुक्षवः सन्तः), why do not all worship you alone (कस्मात् त्वामेव सर्वे न प्रतिपद्यन्ते)? Listen then (शृणु), to the reason in this matter (तत्र कारणम्).

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?

Object-based enjoyment has these three characteristics:

• Tangible because the desired object itself is tangible (moha aspect is - jagati satya buddhi, the world is real) and there is a conviction that it has the capacity to give happiness as if happiness is an inherent quality of the object. This is called शोभना-अध्यास (śobhanā-adhyāsa) - superimposition of pleasurability on an object.

• Attractive because the desired object now looks to have the capacity to give specific happiness upon indulgence with it. Thus first a desire for भोग - to enjoy or experience that object arises and then काम - desire to possess and indulge with the object arises.

• Immediate fulfillment upon indulgence. The desire leads to efforts to poses and enjoy it with a hope that it will give fulfillment with it ignoring the fact that it is temporary and leaves a long lasting bondage and suffering in its wake. The fact that desire fulfillment is never through indulgence is ignored.

But Bhagavan or Self-realisation are not seen to have these above three characteristics. Hence generally one looks for object-oriented enjoyment and puts efforts in that direction over efforts to engage with Bhagavan or realise the Self.

People who are enamored by results of actions to achieve such desired objects propitiate various deities who have the power in granting specific results - and hence these desire-fulfilling deities become popular. As the scripture says: “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.” (बृ0 उ0 1.4.10). These desire-oriented people worship the deity with the notion that I and the deity are separate and this very notion of separation due to individuality whose root cause is ignorance of the Self will keep them bound in samsara. And the mantra says these people are like animals for the deities. Why so? Animals are used to make work for one’s own benefit, so also these people seeking desire-fulfilment propitiate the deities with offerings. And hence these people are like animals working for the benefit of the deities. That's why devas are intimidated by any person going towards मोक्ष because they will lose all the benefits of propitiation they would have got by this person if he/she were looking for desire-fulfilment. Hence these deities create obstacles for the sadhakas to wean them away from moksha by disturbing their sadhana. These disturbances can be in the gross form of damsels or people or situations or sometimes it could be a subtle version of simple thoughts also. Before this Brhad mantra, this is mentioned: “आत्मा एव उपासित” - worship the Self alone.

One can simply consider that desiring objects is as good as animals without going into Vaidka karma perspective as given above.

The usage of the word क्षिप्र - fast for qualifying the fructification of karma in manushya loka implies that there are other lokas where fructification of karma happens. In fact in all the 14 lokas the fructification of karma as sukha-dhukha happens. However, the difference is that the vaidika dharma based on varna-ashrama produces karmaphala only in manushya loka - not in any other thirteen lokas. In other words, all other lokas only the karmaphala produced by the jiva when in manushya loka is experienced, there is no generation of new karmaphala in those other lokas. In other words, if they get the sukha-duhkha in other lokas, it is based on punya-papa done in their previous manushya janmas, but not of that janma or other janmas in lokas other than manushya loka. Hence since only in manushya janma the result of an action done in that janma can be experienced in that very same janma, the result of action is said to be faster in manushya loka than in all other lokas.

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.

Sankaracharya introduces the next verse as a reason for answering two questions from this and previous verse. 

1. Verse 4.12: 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)? 

2. Verse 4.11: 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)?

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

In this verse only varna is mentioned, but one must keep in mind that varna is an upalxana for ashrama also. Together they constitute dharma - that which keeps the society in order and helps an individual to evolve and attain moksha. 

Varna has multiple meanings - colour, group, alphabet, and more. Here it means a group. varṇyatē anēna iti varṇaḥ - that by which a group is defined. चातुर्वर्ण्यं - चत्वारः एव वर्णाः - there are 4 groups. 

These 4 groups have been done by Me, Ishvara - Krishna is invoking his Creator role here. On what basis these divisions were done? Based on two factors:

1. Guna - based on predominant temperament. It is observed that generally there are three temperaments that constitute a mind - 

   1. calm and peaceful

   2. passionate and activity oriented

   3. dull, lazy, inertiatic 

Each of these temperaments are said to be an outcome of a particular strain or facet of the deep-rooted material cause, Maya - called guna. The calm and peaceful state is said to arise from sattva-guna, the passionate and activity oriented state from rajo-guna and lastly, the dull, lazy, inertiatic state from tamo-guna. Form Chapter 14:

• Sattva 14.6: निर्मलत्वात्प्रकाशकमनामयम् - purity, illuminating as perception-oriented and gaining knowledge, agitation-less and with no dullness.

• Rajas 14.7 रागात्मकं तृष्णासङ्गसमुद्भवम् - of the nature of likes and dislikes, born out of attachment to and desire for object-based enjoyment

• Tamas 14.8: अज्ञानजं मोहनं - born of ignorance (dullness, lack of motivation to know and therefore to act also), delusional (taking one for another).

These three gunas together are Maya, and they make up the material for the entire creation. These gunas are not static in a person - at different times one guna has predominance over others. However, generally a person seems to have one guna that seems to be more as a standard base manifesting for most of the time and so the person is called sattvika, rajasika or tamasika. And also all gunas have their utility in life - tamas for being able to rest or sleep, rajas for doing actions for body maintenance and sattva for happiness, peace and contentment besides knowledge acquisition. Tamas keeps one bound in darkness and even become adharmika, rajas keeps one bound in subject-object relationship while being in dharmika - both are samsara, while sattva although in the realm of samsara is geared towards going beyond it to attain moksha. 

How to determine one’s guna?

Guna etymologically means that which binds. Hence a rope is called guna. In this context, because the person cannot act differently but as the temperament that sets in due to preponderance of a particulate guna at that moment, that root cause of that temperament has been called guna - that which binds a person to act in a particular way.

2. Karma - Here the word karma means not action or result of an action or an object as seen in grammar, but it means profession or occupation. So varna can be classified based on one’s karma also.

The prevalent classification now is jaati, which is not varna, and is not mentioned in Gita explicitly, although the word कुल in Chapter-1 implies the same.

Bhagavan has made two things clear - 

1. No one else is responsible for creation of these 4 groups, but God Himself. Since these groups are not human made, but they are due to a divine act this classification of society into varnas deserves its due respect and this needs to be maintained and followed disregarding the modern movements of abolishing them completely.

2. The more important part, which hits at the heart of the angst of the current times that makes many oppose the varna system, is that this classification is not based on birth - which is called jaati. Bhagavan has clearly stated it is based on mindset and profession, not based on birth. So a person can be a brahmana by birth, but a shudra by guna, and may be a vaishya by karma. The variations therefore are many, but whatever it be, jaati has no relevance in varna. Why is jaati important? To follow family traditions that preserve the continuity of practices. This has been mentioned in Chapter-1 as कुलधर्म and destruction of which leads to destruction of society also.

So when we hear criticism of varna these days, note that the concept of varna has been misunderstood by taking it to be jaati or the criticism is genuine to oppose the harassment and discrimination current practices that are perpetrated in the name of varna (or jaati incorrectly called as varna or just jaati by itself).

Sri Krishna does not provide any more details for the basis of classification - how the two criterion of differences in gunas and karma lead to four varnas? Sankaracharya gives such details using future quotes of Sri Krishna in Chapter 18.

Guna combinations seen:

• Rajas upasarjana, sattva pradhana - SRT - this is the varna scheme for brahmana.

• Sattva upasarjana, rajas pradhana - RST - this is the varna scheme for kshatriya.

• Tamas upasarjana, rajas pradhana - RTS - this is the varna scheme for vaishya.

• Rajas upasarjana, tamas pradhana - TRS - this is the varna scheme for shudra.

Karma is determined by varna and ashrama. The following are activities for each varna in grihastha-ashrama:

• Brahmana - Gita 18.42 - Shama, dama, tapa, shaucha, kshanti (forgiveness, persistence), aarjavam (Straightforwardness), jnana, vijnaana (wisdom), astikyam (faith in scriptures) 

शमो दमस्तपः शौचं क्षान्तिरार्जवमेव च ।

ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् ॥ १८-४२॥

Control of mind, senses, austerity, purity, forbearance, straightforwardness, and also knowledge, wisdom and faith are naturally born actions of brahmana.

The role of this group is acquisition and distribution of knowledge. There is no hankering for money. Usually kings supported them by giving whatever they needed. This is like Mother Sarasvati manifesting through them.

• Kshatriya - Shauryam - prowess,  splendor, dhrtih - firmness, dexterity, yudde ca apalayanam - not running away from a fight, daanam - charity, ishvara … - ability to administer, manage, control 

शौर्यं तेजो धृतिर्दाक्ष्यं युद्धे चाप्यपलायनम् ।

दानमीश्वरभावश्च क्षात्रं कर्म स्वभावजम् ॥ १८-४३॥

Valor, effulgence, perseverance, expertise in war and also not retreating from battle, charity, and lordliness are naturally born actions of kshatriya.

They are the guardians of dharma for the society to function. Without them, the society may collapse through adharma. They do avatara’s purpose of protecting the good, punishing the wicked and establishing dharma. Only when they become corrupt or weak, does the need for avatara arise. They support and protect the brahmanas to spread knowledge of dharma and moksha so that all have the opportunity to attain the skill for abhyudaya and moksha. They also support the vaishyas so that they flourish and generate wealth for the kingdom and individuals so that everyone can prosper. This is Mother Parvati descending in the form of kshatriyas on earth.

• Vaishya - krshi - farming, gauraksha - animal husbandry, vaanijyam - business

• Shudra - work when directed.

कृषिगौरक्ष्यवाणिज्यं वैश्यकर्म स्वभावजम् ।

परिचर्यात्मकं कर्म शूद्रस्यापि स्वभावजम् ॥ १८-४४॥

Farming, animal rearing, trading are naturally born actions of vaishya. Actions done following orders are naturally born actions of a shudra.

Vaishyas create wealth in the society through trade and commerce. They actually feed the entire kingdom as they are the ones who are enterprising to generate wealth. They need protection from kshatriyas for their assets and businesses and also guidance from brahmana about how to be dharmika. Mother Lakshmi is said to be a manifestation of this group.

Sudras put the hard manual laborious work to make vaishyas dreams come true. They bring the ideas of vaishya into physical reality and fruition. But they need to be guided along the entire process of what and how to do.

Thus a healthy prosperous society is when all these four groups do their jobs well with proper cooperation - such a dharmika society will not only be materially prosperous but also will give opportunities for everyone to be oriented towards moksha.

The above stated roles are for grihastha ashrama. What about other ashramas?

As brahmacharya ashrama, the karma would be acquisition of skill required as grihastha ashrama based on the varna that person belongs to. And as vanaprastha and sannyasa ashrama, the karma is the same for all varnas - withdrawal from all responsibilities and focusing on the Self.

What is being said is that a person's varna based on the guna and karma must be aligned for conducive spiritual growth, i.e. a smooth performance of karma yoga to attain moksha. Whenever there is a disharmony between varna and karma, there is tension, unease, anxiety, in mind which makes it incapable of not only doing karma yoga but also doing the duty well. For example: one who has a disposition towards knowledge like a brahmana must study and teach rather than take up a business role for which the person is not suited. Not only will the business not be done well, but even karma yoga will be difficult. On the other hand, one whose disposition determines a particular karma should do only that even if the expertise is lacking in it, or the person dislikes it, rather than doing something else in which the person has more expertise or may like it more due to benefits one gets from it such as money etc. This has been mentioned in verse 3.35.

Thus this varna and ashrama together determines one’s own svadharma. When one has no clarity about one’s varna, then jaati is taken as varna - but this is always a risk. Unfortunately, now that has become a norm - jati has replaced varna completely.

तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् Even though I am doer of that (action of creating the four varna system), (you) know that I am an immutable non-doer. Sri Krishna says even though he, as Ishvara through shastra, seems to be a doer of the creation of the classification into 4 varnas, he is actually an immutable non-doer. Why so? 

Some will argue that since Bhagavan said I take birth as an avatara, I do actions of punishing wicked, protecting the good and establishing dharma, these 4 varnas were created by me - assume Bhagavan is a doer with the notion of doership. If that is so, then Bhagavan is also subjected to papa-punya, therefore, samsara. That means He is not ever free or the Lord of all. In our current awareness of I am an individual, we attribute doership to Bhagavan such as creating this world, sustaining it and dissolving it, assigning the results of actions to various beings, bestowing grace upon some as per His wish, etc. as though he has a notion of being a doer. Such a Bhagavan with a notion of doership is not free. But when there is a realisation that my jivatva is mithya only then one sees that Bhagavan as a doer of great acts is also a mithya. Bhagavan’s status is based on the status of oneself. As per the awareness of oneself, so also one’s God is. Does Bhagavan have awareness that I am Bhagavan? One usually thinks so and Pauranic literature is generally presented that way such as Vishnu with awareness of Vishnu or Krishna with awareness of I am Krishna - but all this is false, because that awareness limits them and keeps them bound like any jiva. This phrase shows the awareness of Ishvara and hence avatara also: I am Brahman, yet also showing that there are seemingly actions done by Himself. Thus, from the point of view of vyavahaara, Bhagavan is a doer while from the point of view of the Ultimate Truth, paaramaartha, Bhagavan is a non-doer. Both these viewpoints are used by Bhagavan in Gita at various places based on context - and this verse has both of them.

तस्य कर्तारमपि - all acts of Ishvara based on vyavahara-satta and अकर्तारमव्ययम् - beyond action based on paramartha-satta.

In this light, we can revisit some verses in Chapter-3 where Bhagava and jnani were presented in this smae way.

A jnani is said to be free of karma in verse 3.17:

यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः।

आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते।।3.17।।

A jnani with no sense of individuality has no karma.

Again there in Chapter-3, Bhagavan mentioned about non-doership and actions not affecting him in verse 3.22 although not explicitly. 

न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन।

नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि।।3.22।।

O Partha! There is not even a wee bit of duty for me in three worlds and there is nothing that has not been attained, should be attained, yet I still engage in action.

In 3.22, Sri Krishna presents it not in the form of karma not affecting Him unlike in the current verse, but there he presents Himself as there is nothing to be sought for (through performance of action as a duty). A jiva has 4 purusharthas - either seeking material benefits or  the spiritual goal. As long as there is individuality, one or more of these 4 prusharthas apply. Bhagavan (also jnani and avatara) has no such purusharthas because there is no awareness of oneself being an individual.

And then the next two verses after the verse given above present Ishvara as if He were a doer:

यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः।

मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः।।3.23।।

Because if at any time, I don’t engage in action diligently, then, O Partha! people will follow my path in every way.

उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम्।

सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः।।3.24।।

If I were to not perform action (that needs to be done), then these worlds would perish. I shall be the cause for social disorder and destruction of these people.

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.

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.
    
    

तथा (अपरे) अपानम् प्राणे (जुह्वति) - similarly some others offer अपान into प्राण. In prāṇa (प्राणे), similarly (तथा), others (अपरे) offer apāna (अपानम् जुह्वति), performing prāṇāyāma called recaka, or exhalation (रेचकाख्यम् च प्राणायामम् कुर्वन्ति). During exhalation, inhalation is absent and hence exhalation life-force प्राण in the form of रेचक-प्राणायाम is the fire, while the inhalation life-force अपान is the offering.

प्राणापानगती रुद्ध्वा प्राणायामपरायणाः - Having restrained these prāṇa-apāna movements (ते प्राणापानगती रुद्ध्वा निरुध्य), those dedicated to prāṇāyāma (प्राणायामपरायणाः प्राणायामतत्पराः) perform kumbhaka, the retention of breath (कुम्भकाख्यम् प्राणायामम् कुर्वन्ति). Both प्राण and अपान are the offerings and कुम्भक-प्राणायाम becomes the fire in which they are offered. This retention can be air held within the body (अन्तः कुम्भकम्) or outside the body (बाह्य कुम्भकम्).

• Worshipper - ashtanaga yogi, sometimes any sadhaka who does pranayama for prayschitta or mano-nigraha

• Offering: Prana if fire is Apana, Apana if fire is Prana, Prana and Apana if fire is Rechaka-Pranayama

• Offered into: Apana is fire if Prana is offering, Prana is fire if Apana is offering, and Recaka-Pranayama is fire if Prana and Apana are offering.

अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति।

सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः॥३०॥

अपरे नियताहाराः प्राणान् प्राणेषु जुह्वति। एते सर्वे यज्ञविदः यज्ञक्षपितकल्मषाः अपि  (सन्ति)। 

अपरे = others, नियताहाराः = those having controlled intake, प्राणान् = the (undisciplined) vital airs, प्राणेषु = into the (disciplined) vital air, जुह्वति = offer, सर्वे = all, अपि = also, एते = these, यज्ञविदः = performers of yajna, यज्ञक्षपितकल्मषाः = those whose sins destroyed by the yajnas

Others having controlled intake offer the (undisciplined) vital airs into the fire of the (disciplined) vital airs. All these performers of yajna are those whose sins are destroyed by yajnas.

अपरे – अपर, पुं, प्र, बहु

नियताहाराः – नियताहार, पुं, प्र, बहु

प्राणान् – प्राण, पुं, द्वि, बहु

प्राणेषु – प्राण, पुं, स, बहु

जुह्वति – हु धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - हु दानादनयोः आदाने चेत्येके प्रीणनेऽपीति भाष्यम् - जुहोत्यादिः, प्र-पु, बहु

सर्वे – सर्व, पुं, प्र, बहु

अपि – अव्ययम्

एते – एतद्, पुं, प्र, बहु

यज्ञविदः – यज्ञवित्, पुं, प्र, एक

यज्ञक्षपितकल्मषाः – यज्ञक्षपितकल्मष, पुं, प्र, बहु

अपरे नियताहाराः नियतः परिमितः आहारः येषां ते नियताहाराः सन्तः प्राणान् वायुभेदान् प्राणेषु एव जुह्वति यस्य यस्य वायोः जयः क्रियते इतरान् वायुभेदान् तस्मिन् तस्मिन् जुह्वति ते तत्र प्रविष्टा इव भवन्ति। सर्वेऽपि एते यज्ञविदः यज्ञक्षपितकल्मषाः यज्ञैः यथोक्तैः क्षपितः नाशितः कल्मषो येषां ते यज्ञक्षपितकल्मषाः।।एवं यथोक्तान् यज्ञान् निर्वर्त्य

Some others (अपरे) whose intake of food is regulated (नियताहाराः – नियतः परिमितः आहारः येषां ते), being self-controlled in diet, they perform an inner sacrifice wherein the various (undisciplined) vital airs (प्राणान् वायुभेदान्) are offered into (disciplined) vital-airs itself (प्राणेषु एव जुह्वति). In other words, whichever specific वायु is mastered (यस्य यस्य वायोः जयः क्रियते), the remaining वायवः are metaphorically offered into that one (इतरान् वायुभेदान् तस्मिन् तस्मिन् जुह्वति), and thus they all appear to become harmonized there (ते तत्र प्रविष्टा इव भवन्ति). All these (सर्वेऽपि एते) performers of yajna (यज्ञविदः) are यज्ञक्षपितकल्मषाः  those whose impurities are destroyed by such yajñas as mentioned (यज्ञक्षपितकल्मषाः – यज्ञैः यथोक्तैः क्षपितः कल्मषः येषाम्). Thus, in this way (एवं), having performed the yajnas (यज्ञान् निर्वर्त्य) as mentioned (यथोक्तान्) …

Notes: Controlling one aspect of prana with another aspect of prana

12. अपरे नियताहाराः प्राणान् प्राणेषु जुह्वति - the नियताहाराः offer (ill-disciplined) prana into (disciplined) prana. परिमितः आहारः येषां ते नियताहाराः सन्तः - those whose food is regulated, they are नियताहाराः. This verse implies this according to Sankaracharya: यस्य यस्य वायोः जयः क्रियते इतरान् वायुभेदान् तस्मिन् तस्मिन् जुह्वति ते तत्र प्रविष्टा इव भवन्ति - whichever specific वायु is mastered (यस्य यस्य वायोः जयः क्रियते), the remaining वायवः are metaphorically offered into that one and thus they all appear to become harmonized there. Destroying the ill-discipline of one kind of prāṇa is a figurative expression of saying that the ill-disciplined prana is destroyed, or in other words converting that undisciplined prāṇa into a disciplined prāṇa. And this destruction of the ill-discipline of one kind of prana is done by directly working and mastering the other kind of prana. For example, the undisciplined digestive system (samana) I am destroying by converting into disciplined digestive system, it is not done directly, but it is done by prāṇāyāma when I discipline the respiratory system (prana-apana), indirectly the undisciplined digestive system is destroyed that means it is converted into disciplined digestive system and this becomes a hōma. What type of hōma? Undisciplined digestive system (samaana-vayu) is an oblation into the fire of the respiratory system (prana-apana-vayu) which I am disciplining by practicing prāṇāyāma. Thus in prāṇāyāma I am disciplining prana-apana-vayu and this disciplined prana-apana-vayu becomes a fire, and into that fire I offer oblations such as the unregulated samana-vayu (undisciplined digestive system) which get converted to a disciplined samana-vayu (good digestive system). 

These twelve yajñas mentioned here encompass various aspects of a sādhaka’s journey toward mokṣa. The central teaching, however, is that every activity — whether a spiritual practice or a seemingly mundane task like shopping, bathing, or walking — should be performed in the spirit of yajña.

In any action, the part of the body–mind (the inert assemblage) engaged in performing the act becomes the offering; the faculty that directs and regulates it is the fire; the doer is the yajamāna; and the entire activity itself is the yajña.

When a sādhaka maintains this yajña-bhāvanā (attitude of sacrifice) in all actions, every moment of life becomes worship. This transforms ordinary physical or mental activity into sacred offering, freeing the mind from attachment to the body, senses, or worldly objects, and guiding the sādhaka steadily from saṃsāra to mokṣa.

यज्ञविदः - the performers of such yajnas (given above) are called यज्ञक्षपितकल्मषाः - यज्ञैः यथोक्तैः क्षपितः कल्मषः येषाम् those whose impurities are destroyed through such yogic yajñas. Impurities means papa which from a moksha point of view implies any obstacle for the spiritual path (not papa as a result of adharmika karma). Thus even punya karma phala which manifests as happiness is a कल्मष because it creates vasana to have more such happiness as an individual. On the contrary, poverty can be seen as an opportunity for spiritual growth as no one will bother a poor person - no visitors or friends to disturb, not much time or effort needed to maintain wealth/property, etc. and one can focus on sadhana alone. So the obstacle is from the perspective of one’s progress towards moksha, not from the point of view of comfort/discomfort, reputation or ill-fame, etc. Thus all prarabdha-pratibandhas are removed by these yajnas.

And the next verse continues to state what happens with such performers of yajna along with the goal attained by those who don’t perform such a yajna.

यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम्।

नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम॥३१॥

यज्ञशिष्टामृतभुजः सनातनम् ब्रह्म यान्ति । कुरुसत्तम, अयज्ञस्य अयम् लोकः न अस्ति, कुतः अन्यः (लोकः)? 

यज्ञशिष्टामृतभुजः = those who partake left overs of yajna, यान्ति = attain, ब्रह्म = Brahman, सनातनम् = eternal, न = not, अयम् = this, लोकः = world, अस्ति = is, अयज्ञस्य = of one who does not perform sacrifice, कुतः अन्यः = what to speak of other, कुरुसत्तम = O best of Kurus!

Those who partake left overs of yajna go to the eternal (abode), Brahman. O best of Kurus! This world does not exist for one who does not perform yajna, (then) what to speak of the other (world)?

यज्ञशिष्टामृतभुजः – यज्ञशिष्टामृतभुक्, पुं, प्र, बहु

यान्ति – या धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - या प्रापणे - अदादिः, प्र-पु, बहु

ब्रह्म – ब्रह्मन्, नपुं, द्वि, एक

सनातनम् – सनातन, नपुं, द्वि, एक

न – अव्ययम्

अयं – इदम्, पुं, प्र, एक

लोकः – लोक, पुं, प्र, एक

अस्ति – अस् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - असँ भुवि - अदादिः, प्र-पु, एक

अयज्ञस्य – अयज्ञ, पुं, षष्ठी, एक

कुतः – अव्यय

अन्यः – अन्य, पुं, प्र, एक

कुरुसत्तम – कुरुसत्तम, पुं, सं, एक

यज्ञशिष्टामृतभुजः यज्ञानां शिष्टं यज्ञशिष्टं यज्ञशिष्टं च तत् अमृतं च यज्ञशिष्टामृतं तत् भुञ्जते इति यज्ञशिष्टामृतभुजः। यथोक्तान् यज्ञान् कृत्वा तच्छिष्टेन कालेन यथाविधिचोदितम् अन्नम् अमृताख्यं भुञ्जते इति यज्ञशिष्टामृतभुजः यान्ति गच्छन्ति ब्रह्म सनातनं चिरन्तनं मुमुक्षवश्चेत् कालातिक्रमापेक्षया इति सामर्थ्यात् गम्यते। न अयं लोकः सर्वप्राणिसाधारणोऽपि अस्ति यथोक्तानां यज्ञानां एकोऽपि यज्ञः यस्य नास्ति सः अयज्ञः तस्य। कुतः अन्यो विशिष्टसाधनसाध्यः कुरुसत्तम।।

यज्ञशिष्टम् is that which has remained of an yajna. यज्ञशिष्टामृतम् is that यज्ञशिष्टम् itself being अमृतम् (a source for moksha). यज्ञशिष्टामृतभुजः is the one for who consumes that यज्ञशिष्टम् as अमृतम्. यज्ञशिष्टामृतभुजः is the one for who consumes that यज्ञशिष्टम् as अमृतम् (तत् भुञ्जते इति यज्ञशिष्टामृतभुजः). Having done the yajnas as mentioned (यथोक्तान् यज्ञान् कृत्वा), the one who consumes the food that is scripturally prescribed called अमृतम् (यथाविधिचोदितम् अन्नम् अमृताख्यं) as remnants of that yajna in due course (तच्छिष्टेन कालेन), they (भुञ्जते इति), it is understood (गम्यते) that they go (यान्ति गच्छन्ति) to the eternal (abode of) Brahman (ब्रह्म सनातनं चिरन्तनं) in due course of time (कालातिक्रमापेक्षया इति) if they are aspirants of liberation (मुमुक्षवः चेत्) due to the capacity (of performing those yajnas) (सामर्थ्यात्). But not even this world (न अयं लोकः), which is common to all beings (सर्वप्राणिसाधारणः अपि अस्ति), is for a अयज्ञः (अयज्ञः) - the one who does not have even one of the yajnas as stated (यथोक्तानां यज्ञानां एकः अपि यज्ञः यस्य न अस्ति सः अयज्ञः तस्य). What about other (higher worlds) attained through special sadhana (कुतः अन्यो विशिष्टसाधनसाध्यः), O best among the Kurus (कुरुसत्तम)!

Notes: Partaking food after performance of any yajna will eventually attain Brahman and those who don’t will remain in suffering through bondage

यज्ञशिष्टामृतभुजः - यज्ञानां शिष्टं यज्ञशिष्टम् च तत् अमृतं च यज्ञशिष्टामृतं तत् भुञ्जते इति यज्ञशिष्टामृतभुजः, the remainder of yajna is यज्ञशिष्टम् and that alone is amrta, and those who partake this are called यज्ञशिष्टामृतभुजः. In other words, those who have partaken the remains of a yajna are called यज्ञशिष्टामृतभुजः. But this is feasible only in yajnas where there is actual homa. What about all the yajnas where it was more of mental exercises like control of indriya, mana, etc.? So Sankaracharya clarifies - यज्ञान् कृत्वा तच्छिष्टेन कालेन यथाविधिचोदितम् अन्नम् अमृताख्यं भुञ्जते इति यज्ञशिष्टामृतभुजः -  the one having performed the yajnas as mentioned, consumes the food that is scripturally prescribed, called nectar, as remnants of that yajna in due course is यज्ञशिष्टामृतभुजः. So any scripturally sanctioned food after having done any yajna is यज्ञशिष्टम् which is like nectar and the consumer of that food in due course after having completed any of the 12 yajnas given above is यज्ञशिष्टामृतभुजः. Scripturally sanctioned food implies various factors governed by dharmashastra that make food conducive for consumption to purify the body and mind: the nature of food, how it is procured and prepared, who cooks it and with what attitude it is cooked, who serves it and the attitude with which it is served, with what attitude one costumes it, when it is consumed, etc.

These practitioners of yajna and consumers of the prasada from it will attain Brahman if they are mumukshus. But since these yajnas directly will not lead to moksha, Sankaracharya adds: कालातिक्रमापेक्षया - in due course of time. The 11 yajnas (except jnana-yajna of verse 25) given earlier must lead to finally the jnana-yajna described in verse 25 which leads to moksha. All other yajnas lead to various intermediate stages in the path towards moksha such as citta-shuddhi, indriya-nigraha, mano-nigraha, etc. 

Those who don’t follow any yajna are called अयज्ञः - यस्य यज्ञः न विद्यते सः अयज्ञः - the one who does not perform any yajna is अयज्ञ.  Such people will not even do well in this very world (leave alone Brahman) or other higher worlds that are attained by special rites. Why so? A yajña maintains the cosmic and social order (ṛta, dharma) as described in Chapter-3. And an अयज्ञ, who does not contribute towards maintenance of such an order through performing yajna, called a स्तेन thief in Chapter-3, becomes isolated and suffers. Such a person will be unable to attain any purushartha - no happiness in this world itself what to say of the next?! Note that purushartha means inner fulfillment through material possession or experience, it is not simply possession or experience itself. The ones who don’t do yajna, being selfish-oriented, even though they may get artha or experience kama, will not have fulfillment from them - and hence they lose out on all three purusharthas that deal with abhyudaya. The fourth purushartha moksha is a far cry for such a person anyway. Moreover, driven by lust or greed they tend to become adharmika and that makes them more entrenched in samsara. For example, the person may have a family, but no harmony within the family - each person sits like a navagraha facing away from one another! A person may be rich, but no happiness from that wealth - anxiety about what one has or craving for more that one doesn’t need and doesn’t have. A person may have a lot of worldly knowledge or power - but no fulfillment from them either. Thus the person will not have attained anything in this world due to lack of fulfillment from any activity even though outwardly the society may regard such a person as having achieved something great.

एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे।

कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे॥३२॥

एवम् बहुविधाः यज्ञाः ब्रह्मणः मुखे वितताः । (त्वम्) तान् सर्वान् कर्मजान् विद्धि। (त्वम्) एवम् ज्ञात्वा विमोक्ष्यसे।

एवम् = in this way, बहुविधाः = various kinds, यज्ञाः = yajna, वितताः = spread out, ब्रह्मणः = of Vedas, मुखे = in the means (mouth), कर्मजान् = born of action, विद्धि = know, तान् = them, सर्वान् = all, एवम् = in this way, ज्ञात्वा = having performed (known), विमोक्ष्यसे = you will be freed.

In this way, various kinds of yajna are spread out in the means of  the Vedas. Know them all to be born of action. Having performed them in this way, you will be freed (of samsara).

एवम् – अव्ययम्

बहुविधाः – बहुविध, पुं, प्र, बहु

यज्ञाः – यज्ञ, पुं, प्र, बहु

वितताः – वितत, पुं, प्र, बहु

ब्रह्मणः – ब्रह्मण, पुं, प्र, एक

मुखे – मुख, नपुं, स, एक

कर्मजान्  – कर्मज, पुं, द्वि, बहु

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

तान् – तत्, पुं, द्वि, बहु

सर्वान् – सर्व, पुं, द्वि, बहु

एवम् – अव्ययम्

ज्ञात्वा – अव्ययम्

विमोक्ष्यसे – वि + मुच् धातुरूपाणि - कर्मणि प्रयोगः लृट् लकारः आत्मनेपदम् - मुचॢँ मोक्षणे मोचने - तुदादिः, म-पु, एक

एवं यथोक्ता बहुविधा बहुप्रकारा यज्ञाः वितताः विस्तीर्णाः ब्रह्मणो वेदस्य मुखे द्वारे वेदद्वारेण अवगम्यमानाः ब्रह्मणो मुखे वितता उच्यन्ते तद्यथा वाचि हि प्राणं जुहुमः इत्यादयः। कर्मजान् कायिकवाचिकमानसकर्मोद्भवान् विद्धि तान् सर्वान् अनात्मजान् निर्व्यापारो हि आत्मा। अत एवं ज्ञात्वा विमोक्ष्यसे अशुभात्। न मद्व्यापारा इमे निर्व्यापारोऽहम् उदासीन इत्येवं ज्ञात्वा अस्मात् सम्यग्दर्शनात् मोक्ष्यसे संसारबन्धनात् इत्यर्थः।।ब्रह्मार्पणम् इत्यादिश्लोकेन सम्यग्दर्शनस्य यज्ञत्वं संपादितम्। यज्ञाश्च अनेके उपदिष्टाः। तैः सिद्धपुरुषार्थप्रयोजनैः ज्ञानं स्तूयते। कथम्

Just as mentioned (एवं यथोक्ताः), the various types (बहुविधा बहुप्रकाराः) of yajnas (यज्ञाः) are spread out (वितताः विस्तीर्णाः) through the means of the Vedas (ब्रह्मणो = वेदस्य मुखे = द्वारे वेदद्वारेण), and are said (उच्यन्ते) to be known to us spread in the means (mouth) of the Vedas (अवगम्यमानाः ब्रह्मणः मुखे वितताः), thus (तद्यथा), “because prana is offered in speech” (वाचि हि प्राणं जुहुमः इत्यादयः) (Aitareya Aranyaka 3.2.6), and so on. These results of actions (yajnas) (कर्मजान्) that have originated from the actions of body, speech, and mind (कायिक-वाचिक-मानस-कर्मोद्भवान्) - know them all to be not of the Self (विद्धि तान् सर्वान् अनात्मजान्), for the Self is beyond action (निर्व्यापारः हि आत्मा). Therefore, having known thus (अतः एवं ज्ञात्वा), you will be free from the samsara (विमोक्ष्यसे अशुभात्). “These are not my activities (न मद्व्यापाराः इमे); I am actionless (निर्व्यापारः अहम्)” - having known in this way (इत्येवम् ज्ञात्वा), being detached (उदासीनः), because of this right vision (अस्मात् सम्यग्दर्शनात्), you will be liberated from bondage to samsara (मोक्ष्यसे संसारबन्धनात्), this is the meaning (इत्यर्थः). Beginning from the verse ब्रह्मार्पणम् (ब्रह्मार्पणम् इत्यादिश्लोकेन), the yajna-nature of Self-knowledge (सम्यग्दर्शनस्य यज्ञत्वम्) was presented (संपादितम्), and various yajnas were taught (यज्ञाः च अनेके उपदिष्टाः). By those means of attaining puruṣārtha (तैः सिद्धपुरुषार्थप्रयोजनैः), knowledge is praised (ज्ञानम् स्तूयते). How (कथम्)?

Notes: Various yajnas in Vedas and performing them that way leads to liberation

एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे - these various yajnas, just as mentioned (एवम्), are spread (वितताः) in the मुखे (mouth) of the Vedas (ब्रह्मणः) - these are the means (to know them). The word ब्रह्म is Veda here (verse 3.15). मुख means mouth - but here it means these yajnas are present in the Vedas which is envisioned to be a person speaking about these yajnas (hence the usage of the word mouth). An example given by Sanakaracharya is: “वाचि हि प्राणं जुहुमः” (Aitareya Aranyaka 3.2.6) “(we) offer the prana in speech indeed”. Because while speaking breath is held and therefore, speaking is like a homa where speech-force is fire and breath-force, the prana, is the ahuti. Therefore, Veda-parayanam is pranayama itself. Chanting Rudram or Chamakam without stopping between anuvaka is pranayama. 

तान् सर्वान् कर्मजान् विद्धि - All these yajnas are born of karma. Here the word yajna means अपूर्व that comes as a result of karma - action. This अपूर्व later fructifies as सुख-दुःख to be experienced - this usage of yajna as अपूर्व is seen in verse 3.14 also. Hence the word yajna can mean not only कर्म action done with proper attitude, but also the result of such karma. These कर्म actions can be of three kinds: कायिक-वाचिक-मानस - speech, bodily or mental. Since all actions belong to the realm of mithya, know that these yajnas (actions and their results) belong to the realm of mithya is the import. 

Karma can produce only finite results, it can be either in the form of āpyam, utpādyam, saṁskāryam and vikāryam:

• Āpyam (आप्यम्) – attainment of something not previously possessed, e.g. obtaining heaven (svarga), wealth, a son, or other desired result.

• Utpādyam (उत्पाद्यम्) – production of something new, e.g. a yajña producing rain, or fire being produced by agnihotra.

• Saṁskāryam (संस्कार्यम्) – refinement, purification, or modification of an existing thing, e.g. purifying rice by washing, or purifying the mind by karma-yoga.

• Vikāryam (विकार्यम्) – transformation or alteration of a thing’s condition, e.g. converting raw food into cooked food, milk to curd

परीक्ष्य लोकान् कर्मचितान् ब्राह्मणो निर्वेदमायात्। नास्त्यकृतः कृतः Muṇḍaka Upaniṣad (1.2.12)
Having examined the worlds attained through karma (ritual actions), the wise Brahmana (seeker of truth) develops dispassion. Realizing that the eternal cannot be attained by mere action …

And the corollary from above is that you should know that the Self, which is substratum of everything, is unaffected by these yajna - it is beyond the realm of action and its results, निर्व्यापारः (not connected to action realm) and उदासीनः (detached and unaffected by action and its result).

एवम् ज्ञात्वा विमोक्ष्यसे - Having known this, you will be freed. This knowledge or realization that the Self is beyond action and its result is the finality of all yajna - specifically the jnana-yajna of verse 4.25 that leads to this realization and abidance in that awareness is given in verse 4.24. Yajna as its karma-phala will not give moksha but yajna as a means to realize that Self is akarta, beyond the realm of karma and its results, is moksha itself. So having known the Self as beyond action, one is freed. Freed from what, it is not stated in this verse. But it is given in verse 4.16 - यज्ज्ञात्वा मोक्ष्यसेऽशुभात् - freed from ashubha which is samsara.

Now having resented the right knowledge (सम्यग्दर्शन) in verse 4.24 and 4.18, Bhagavan praises one yajna among the 12 given earlier - the one that brings this right knowledge (jnana-yajna of verse 4.25). The other 11 are aids to attaining this right knowledge and therefore, this jnana-yajna, which is a direct means (sakshat-sadhana) to attain it is praised in the next verse over the other 11 yajnas (parampara-sadhana). This right knowledge (सम्यग्दर्शन) is seeing all as mithya with Brahman as its substratum and that Brahman is I. All other knowledge is apara-vidya and lower compared to this right knowledge called para-vidya (Mundkaopanishad).

श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप।

सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते॥३३॥

परन्तप ज्ञानयज्ञः द्रव्यमयात् यज्ञात् श्रेयान् (अस्ति)। पार्थ सर्वम् अखिलम् कर्म ज्ञाने परिसमाप्यते। 

श्रेयान् = better, द्रव्यमयात् यज्ञात् = than yajna composed of materials, ज्ञानयज्ञः = jnana yajna, परन्तप = O scorcher of foes!, सर्वम् = all, कर्म = (results of) actions, अखिलम् = totally, पार्थ = O Partha!, ज्ञाने = in knowledge, परिसमाप्यते = will culminate

O scorcher of foes! Jnana yajna is better than the yajna composed of materials. O Partha! All actions totally culminate in knowledge.

श्रेयान् – श्रेयस्, पुं, प्र, एक

द्रव्यमयात् – द्रव्यमय, पुं, ष, एक

यज्ञात् – यज्ञ, पुं, ष, एक

ज्ञानयज्ञः – ज्ञानयज्ञ, पुं, प्र, एक

परन्तप – परन्तप, पुं, सं, एक

सर्वम् – सर्व, नपुं, प्र, एक

कर्म – कर्मन्, नपुं, प्र, एक

अखिलम् – अखिल, नपुं, प्र, एक

ज्ञाने – ज्ञान, नपुं, स, एक

परिसमाप्यते – परि + सम् + आप् धातुरूपाणि - कर्मणि प्रयोगः लट् लकारः आत्मनेपदम् - आपॢँ व्याप्तौ - स्वादिः, प्र-पु, एक

श्रेयान् द्रव्यमयात् द्रव्यसाधनसाध्यात् यज्ञात् ज्ञानयज्ञः हे परंतप। द्रव्यमयो हि यज्ञः फलस्यारम्भकः ज्ञानयज्ञः न फलारम्भकः अतः श्रेयान् प्रशस्यतरः। कथम् यतः सर्वं कर्म समस्तम् अखिलम् अप्रतिबद्धं पार्थ ज्ञाने मोक्षसाधने सर्वतःसंप्लुतोदकस्थानीये परिसमाप्यते अन्तर्भवतीत्यर्थः यथा कृताय विजितायाधरेयाः संयन्त्येवमेनं सर्वं तदभिसमेति यत् किञ्चित्प्रजाः साधु कुर्वन्ति यस्तद्वेद यत्स वेद (छा0 उ0 4.1.4) इति श्रुतेः।।तदेतत् विशिष्टं ज्ञानं तर्हि केन प्राप्यते इत्युच्यते

O scorcher of foes (हे परंतप)! ज्ञानयज्ञः (ज्ञानयज्ञः) is better (श्रेयान्) than yajna whose result is obtained by the means that deal with materials (द्रव्यमयात् द्रव्यसाधनसाध्यात् यज्ञात्), because the yajna that deals with materials (द्रव्यमयो हि यज्ञः) is a producer of results (फलस्यारम्भकः), while ज्ञानयज्ञः (ज्ञानयज्ञः) does not produce results (न फलारम्भकः); therefore, it is superior (अतः श्रेयान् प्रशस्यतरः). How (कथम्)? Since (यतः) all (results of) actions in their entirety (सर्वं कर्म समस्तम् अखिलम्), without exception (अप्रतिबद्धं), O Partha (पार्थ), have culmination in knowledge which is the means of liberation (ज्ञाने मोक्षसाधने परिसमाप्यते), like waters of the flood everywhere (सर्वतःसंप्लुतोदकस्थानीये अन्तर्भवति), this is the meaning (इत्यर्थः). For the Sruti says (इति श्रुतेः): “just as the other three join the person who having got krta, in the same way, whatever good acts people do, (the results of that action) get merged in one who knows what he (Raikva) knows” (यथा कृताय विजिताय आधरेयाः संयन्ति एवम् एनं सर्वं तदभिसमेति यत् किञ्चित्प्रजाः साधु कुर्वन्ति यस्तद्वेद यत्स वेद (छा0 उ0 4.1.4)). This special knowledge (तदेतत् विशिष्टं ज्ञानं), then, by what is it obtained (तर्हि केन प्राप्यते)? This is said (इत्युच्यते).

Notes: Jnana-yajna given in verse 4.25 is the best as it leads to liberation directly while all other yajna are a means to prepare oneself for performing this jnana-yajna

द्रव्यमयात् यज्ञात् - than those yajnas which are endowed with materials. Here materials must be taken as karakas - the facets of action that facilitate it. So all yajnas except jnana-yajna deal with karakas: kartaa, karma, karana, etc. and hence they are called द्रव्यमय-यज्ञ - yajna endowed with materials or कर्म-यज्ञ - yajna that are in the realm of action and produce results within that realm (subject-object relationship prevails). For these द्रव्यमय-यज्ञ to bear their result, they must be done perfectly - any lapse in any of the factors of this yajna will not bring up the desired result. That's why it is stated:

प्लवा ह्येते अदृढा यज्ञरूपा अष्टादशोक्तमवरं येषु कर्म । Mundaka Upanishad (1.2.7), These sacrificial rituals (yajñas), described as eighteen fold, are like frail rafts. They are unreliable and pertain to inferior actions (karma).

The eighteen factors that facilitate karma to bring up its result are - the priests, their assistants and yajamana with his wife:

• 4 Chief ṛtviks: होतृ (rig veda chief chanter), अध्वर्यु (yajur veda chief chanter), उद्गातृ (sama veda chief chanter), ब्रह्मा (supervisor of yajna)

• 12 Assistants:

• Hotṛ group: मैत्रावरुण, अच्छावाक, ब्राह्मणच्छंसी

• Adhvaryu group: प्रतिप्रस्थातृ, नेष्टृ, अग्नीध्र

• Udgātṛ group: प्रस्तोत्र, प्रतिहार्तृ, सुब्रह्मण्य

• Brahmā group: पोत्र, उन्नेतृ, ग्रावस्तुत् (or sometimes other variants)

• 2 householders: यजमानः, यजमानपत्नी

Moreover, it is stated that if that agnihotra yajna as niyata-karma is not done well:

यस्याग्निहोत्रमदर्शमपौर्णमासमचातुर्मास्यमनाग्रयणमतिथिवर्जितं च ।
अहुतमवैश्वदेवमविधिना हुतमासप्तमांस्तस्य लोकान् हिनस्ति ॥ Mundaka Upanishad (1.2.3)
One whose agnihotra is performed lacking the following: darsha, purnamasa sacrifice, caturmasya ritual, agrayana rituals in autumn, serving guests daily, proper time, vaishvadeva sacrifice, based on procedures, the seven generations of him are destroyed.

Thus all द्रव्यमय-यज्ञ need to be done perfectly to attain the result and Vedic-yajnas that are niyata-karma such as agnihotra, if not done, then it leads to misery not only for oneself but ancestors and posteriors also.

Why is jnana-yajna which entails giving up the notion of individuality superior to such yajnas which retain that individuality? Sankaracharya states: द्रव्यमयो हि यज्ञः फलस्यारम्भकः ज्ञानयज्ञः न फलारम्भकः अतः श्रेयान् प्रशस्यतरः - These yajnas that deal with karaka bring up results either of this world or hereafter while jnana-yajna doesn’t bring any result. That seems very contradictory to say then that a yajna which does not bring up any result is superior to the one that brings a result! The results of dravyamaya-yajna or karma-yajna are of only 4 kinds: āpyam, utpādyam, saṁskāryam and vikāryam (mentioned in previous verse). These are finite in time - have a beginning and therefore an end and also their scope in fulfillment is limited - the sense of fulfillment is not the highest and does not last either.

तद्यथैह कर्मजितो लोकः क्षीयत एवमेवामुत्र पुण्यजितो लोकः क्षीयते। (Chandogya Upanishad 8.1.6)
Just as here in this world, the results of actions (karma) are perishable, so also in the other world, the results of meritorious deeds (puṇya) are perishable.

ते तं भुक्त्वा स्वर्गलोकं विशालं क्षीणेपुण्ये मर्त्यलोकं विशन्ति॥ गीता ९-२१ ॥
They having enjoyed the (relatively) long-lasting heaven, upon the exhaustion of merit, they enter the mortal world.

What about jnana-yajna which does not give any result? It only removes the ignorance of the fact that I’m Brahman. It does not produce any other tangible result within the realm of action because it removes the notion of individuality itself, the root for that realm of action to be valid and active. Hence jnana is said to have no phala because the word phala connotes that it has a beginning in time. Isn’t the realisation that I’m Brahman also begins at a certain time and hence finite, therefore can be lost also? No. 

• The realisation of an already established fact I’m Brahman may have a beginning, but the established fact I’m Brahman is not gained or lost regardless of the status of its realisation because I’m Brahman is ever true. The true nature of a thing can never be gained or lost - I’m Brahman, this is eternal truth.

• And secondly, the realisation is such that once established - it has a beginning - but it can never be lost. Unlike objective knowledge which is in the realm of subject-obhject, where one can lose it due to loss of memory, due to correction by a superior knowledge, etc., this Self-knowledge which pertains to who I am cannot be lost that way once it is established. It is not a product of memory because it is awareness without any medium of body, senses and mind and hence it is called aparoxa. Even now in ignorance when I'm aware that I am this individual, do we need body, sense or mind to have this awareness of individuality? No. Self-identity never needs a medium even if that identity is incorrect as seen in the case of ignorance. These assumptions of incorrect identities change - sometimes I see myself as a body, sometimes as a mind, sometimes as an individual distinct from both, sometimes with doer of action, sometimes with a group, etc. However, once the realization of our true identity of I am Brahman is established as Self-knowledge, it never goes away - verses 2.72, 4.35, 15.4, 15.6 etc.

एषा ब्राह्मी स्थिति: पार्थ नैनां प्राप्य विमुह्यति।  स्थित्वास्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति ॥ 2.72॥

यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव। येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि॥4.35॥

तत: पदं तत्परिमार्गितव्यं यस्मिन्गता न निवर्तन्ति भूय:। तमेव चाद्यं पुरुषं प्रपद्ये यत: प्रवृत्ति: प्रसृता पुराणी ॥15. 4॥
न तद्भासयते सूर्यो न शशाङ्को न पावक: । यद्गत्वा न निवर्तन्ते तद्धाम परमं मम ॥ 15.6॥

न निरोधो न चोत्पत्तिर्न बद्धो न च साधकः।
न मुमुक्षुर्न वै मुक्त इत्येषा परमार्थता॥ Māṇḍūkya Kārikā 2.32॥

There is no cessation (nirodha), no origination (utpatti), no bondage (bandha), no seeker (sādhaka), No aspirant for liberation (mumukṣu), and no liberated soul (mukta), This is the ultimate truth (paramārthatā).

As long as we have this awareness of I'm an individual, this samsara appears real and moksha appears to be a state to be achieved but when the knowledge of my true identity is realised then this awareness of I’m mukta or I was a sadhaka etc. have no relevance or even in nididhyasana when this knowledge is being realised, the awareness of I am a sadhaka, or I am in bandha, I need to attain moksha, etc., loosen up quite a bit - they begin to appear untrue. Moksha is simply the realization that I need no moksha or there never is samsara.

The fulfillment attained by the realization of true identity is infinite and incomparable with ananda one gets in enjoyment of objects retaining the individuality. Verse 2.46 has already stated that and also in Taittiriya Upanishad (2.8.1):

ते ये शतं प्रजापतेरानन्दा: । स एको ब्रह्मण आनन्द: । श्रोत्रियस्य चाकामहतस्य ।
A hundredfold of Prajāpati’s bliss is but one unit of the bliss of Brahman." "That is the bliss experienced by one who is a śrotriya (knower of the Vedas) and akāmahata (untainted by desires).

Sankaracharya quotes from Chadogya Upanishad:
यथा कृताय विजिताय आधरेयाः संयन्ति एवम् एनं सर्वं तदभिसमेति यत् किञ्चित्प्रजाः साधु कुर्वन्ति यस्तद्वेद यत्स वेद (छा0 उ0 4.1.4)) - Just as all supports join the one who has conquered and obtained the krta, so indeed all that people do well merges in him who knows that which he knows. In the game of dice, the dice are long and which have 4 faces, each dice has faces with 4, 3, 2, and 1 markings. krta means the maximum 4, treta is 3, dvapara is 2 and kali is 1. अयः means dice. Kali-aya score is 1 point, dvapara-aya includes the score of itself and also that of kali-aya - therefore, its final score is 3, similarly, treta-aya’s score is 6 and krta-aya’s 10. When the two dice are thrown together, the maximum score feasible is when both show krta face - the score is 20. In the same way, the ananda that one gets from sense objects is already included in ananda of a jnani. This fulfillment is figuratively said any the phala of sadhu-karma as sukha that one can get is already with a person who has the same knowledge that Raikva had.  In Chandogya this section deals with samvarga-upasana (meditation on everything as Brahman) which will finally give krama-mukti, but if one wants a quote dealing with jnana for attainment of jivanmukti, the reference is:

एतस्यैवानन्दस्य अन्यानि भूतानि मात्रामुपजीवन्ति। बृहदारण्यकोपनिषत् ४-३-३२ ॥ All other beings live merely on a fraction of this bliss.

How to attain that knowledge is said in the next verse.

तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया।

उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः॥३४॥

(त्वम्) तत् (ज्ञानम्) प्रणिपातेन परिप्रश्नेन सेवया (प्राप्यते इति) विद्धि । (तेन प्रश्रयेण) ते ज्ञानिनः तत्त्वदर्शिनः (त्वाम्) ज्ञानम् उपदेक्ष्यन्ति । 

तत् = that, विद्धि = you know, प्रणिपातेन = by prostration, परिप्रश्नेन = by inquiry, सेवया = by service, उपदेक्ष्यन्ति = will advise, ते = (for) you, ज्ञानम् = knowledge, ज्ञानिनः = expert in knowledge, तत्त्वदर्शिनः = experienced of knowledge

You know that by prostration, service and inquiry, that (knowledge is obtained). The experts and experienced in knowledge, (impressed by that reverential behaviour), will advise you.

तत् – तद्, नपुं, द्वि, एक

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

प्रणिपातेन – प्रणिपात, पुं, तृ, एक

परिप्रश्नेन – परिप्रश्न, पुं, तृ, एक

सेवया – सेवा, स्त्री, तृ, एक

उपदेक्ष्यन्ति – उप + दिश् धातुरूपाणि - कर्तरि प्रयोगः लृट् लकारः परस्मैपदम् - दिशँ अतिसर्जने - तुदादिः - प्र-पु, बहु

ते – युष्मद्, च, एक

ज्ञानम् – ज्ञान, नपुं, द्वि, एक

ज्ञानिनः – ज्ञानी, पुं, प्र, बहु

तत्त्वदर्शिनः – तत्त्वदर्शिन्, पुं, प्र, बहु

तत् विद्धि विजानीहि येन विधिना प्राप्यते इति। आचार्यान् अभिगम्य प्रणिपातेन प्रकर्षेण नीचैः पतनं प्रणिपातः दीर्घनमस्कारः तेन कथं बन्धः कथं मोक्षः का विद्या का चाविद्या इति परिप्रश्नेन सेवया गुरुशुश्रूषया एवमादिना। प्रश्रयेण आवर्जिता आचार्या उपदेक्ष्यन्ति कथयिष्यन्ति ते ज्ञानं यथोक्तविशेषणं ज्ञानिनः। ज्ञानवन्तोऽपि केचित् यथावत् तत्त्वदर्शनशीलाः अपरे न अतो विशिनष्टि तत्त्वदर्शिनः इति। ये सम्यग्दर्शिनः तैः उपदिष्टं ज्ञानं कार्यक्षमं भवति नेतरत् इति भगवतो मतम्।।तथा च सति इदमपि समर्थं वचनम्

By which method that (knowledge) is obtained (येन विधिना तत् प्राप्यते इति) you should know (विद्धि विजानीहि). Having approached the teacher (आचार्यान् अभिगम्य) by that long salutation of प्रणिपातः (तेन प्रणिपातेन), which means falling flat completely (प्रकर्षेण नीचैः पतनं प्रणिपातः दीर्घनमस्कारः), by relevant questioning (परिप्रश्नेन) — “how (one is in) bondage, how (one gets) freedom, what is knowledge, what is ignorance” (कथं बन्धः, कथं मोक्षः, का विद्या, का चाविद्या इति) — and by service to the teacher etc., (सेवया गुरुशुश्रूषया एवमादिना), with reverential behaviour (प्रश्रयेण), the impressed teachers, (आवर्जिताः आचार्याः), will instruct (उपदेक्ष्यन्ति कथयिष्यन्ति) the knowledge to you (ज्ञानं ते), just as described earlier (यथोक्तविशेषणं).

Those knowledgeable ones (ज्ञानिनः) — some (scripturally) knowledgeable ones (केचित् ज्ञानवन्तः), are experiencers of Truth as it is (यथावत् तत्त्वदर्शनशीलाः अपि), while others are not (अपरे न). Therefore, the distinction is made of तत्त्वदर्शिनः (अतो विशिनष्टि तत्त्वदर्शिनः) — those who are experiencers of Truth (ये सम्यग्दर्शिनः). The knowledge taught by them is fruitful (तैः उपदिष्टं ज्ञानं कार्यक्षमं भवति), not by others this is Bhagavan’s message (नेतरत् इति भगवतो मतम्). And that being so (तथा च सति), these words too are appropriate (इदमपि समर्थं वचनम्).

Notes: Qualities required in a student and a teacher for attaining Self-realisation by the student
This verse talks about the primary means to attain Self-knowledge. An appropriate reference:

परीक्ष्य लोकान् कर्मचितान् ब्राह्मणो निर्वेदमायान्नास्त्यकृतः कृतेन ।
तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत् समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम् ॥
Having examined the worlds attained through karma, the wise one (brāhmaṇa) becomes disillusioned, realizing that the Uncreated (akṛta) cannot be attained through actions (kṛta). To gain knowledge of That (Brahman), carrying sacrificial firewood in hand, he should approach a Guru who is well-versed in the scriptures (śrotriya) and established in Brahman (brahmaniṣṭha).

This mantra marks the transition from ritualistic life to spiritual inquiry, emphasizing that Self-realization requires guidance and cannot be achieved through mere action. 

A modern-day idea is one can study and listen to lectures by oneself and realise the Self without the need of a teacher. The most important point conveyed here is that Self-knowledge can never be acquired by oneself, but only from  a teacher. This fact has been emphasised at various places in many Upanishads:

‘नैषा तर्केण मतिरापनेया’ (क. उ. १ । २ । ९) - ‘This knowledge is not attainable by logic’, 

‘आचार्यवान्पुरुषो वेद’ (छा. उ. ६ । १४ । २) ‘One who has a teacher knows’, 

‘आचार्याद्धैव विद्या विदिता साधिष्ठं प्रापदिति’ (छा. उ. ४ । ९ । ३) ‘That knowledge known from a teacher alone is well obtained’. ‘Know that through surrender to the teacher’.

What is the need for a guru?

• Clarity: Any form of knowledge requires a teacher to provide clarity, guidance, and structured understanding. A self-taught student relies solely on one’s own untrained and often unclear mind, which can lead to confusion, misconceptions, or incomplete understanding. The language used in scriptures is deliberately esoteric as it describes Truth which cannot be described, sometimes the words used are not literal, etc. - all this may confuse a student if not taught by a guru who knows their full import. Even the greatest athletes or artists have teachers, even after reaching the highest levels of mastery in their field. 

• Guidance: In spiritual life, the role of a teacher—a Guru—is even more indispensable. A Guru can provide personalized guidance to address the specific tendencies, weaknesses, and obstacles of a student’s mind which is lacking in just following whatever is given in books. Just as a doctor cannot objectively treat their own ailments, one cannot reliably recognize or correct one’s own spiritual faults. A trained Guru, however, can illuminate blind spots and prescribe remedies to overcome them. There is no true realization without the guidance of a Guru. Even figures such as Jesus and Krishna had teachers or mentors who helped them understand, internalize, and eventually manifest dharma for others. Similarly, in life, our parents are our first teachers, and later, formal teachers guide our education and development. Without such guidance, we would not be the individuals we are today.

• Inspiration and Role Model: A guru is not just a transmitter of information but a living embodiment of the knowledge itself. For a seeker, inspiration is not sustained by theory alone — it is sustained by seeing the truth lived out in front of them. When the student witnesses the guru’s serenity in challenges, compassion in dealings, discipline in conduct, and joy in Self-abidance, these qualities serve as a beacon. This living example kindles faith and conviction in the student: “What I seek is not a distant ideal — it is possible, because I see it before me.” In this way, the guru becomes both a role model and an ongoing source of inspiration, preventing discouragement and doubt from weakening the seeker’s resolve.

• Enhanced Progress: A capable guru accelerates progress by taking in the sins of the student upon oneself manifesting as physical illness.

• Discipline: A student left to their own whims may mistakenly take a personal preference for a spiritual practice (sadhana) and consider it sufficient. Without guidance, the mind is likely to abandon a sadhana midway, distracted by new practices, leading to inconsistency and lack of depth (nishtha). By following a Guru with utmost reverence and faith, a student learns to remain steadfast, even when the instructions initially seem unreasonable to the intellect. This faith cultivates perseverance, discipline, and the ability to go beyond the limitations of the personal mind.

• Destroying Individuality: Following a Guru also involves surrendering the ego—the sense of individuality that says, “I can do this on my own.” This ego is the very obstacle to Self-realization. By surrendering it, one becomes receptive to higher knowledge and divine guidance.

• Strength of tradition: The Guru’s teachings are rooted in an unbroken lineage (parampara) of teachers stretching back centuries. These teachings are based on scriptures revealed through deep meditation by ancient sages and repeatedly tested through disciplined practice. The tradition and cumulative wisdom of these lineages serve as evidence of the efficacy of the practices and guidance offered by the Guru.

• Embodiment of Divine: Additionally, a Guru embodies Divine grace. In Sanatana Dharma, the Guru is seen as God manifest in human form, appearing for the benefit of the student. Through devotion and service to the Guru, one establishes a direct link with the divine, which accelerates spiritual growth and understanding.

Three qualifications of a student are described in the first line:

1. प्रणिपातेन - आचार्यान् अभिगम्य प्रणिपातेन प्रकर्षेण नीचैः पतनं प्रणिपातः दीर्घनमस्कारः तेन Having approached the teacher with long salutation of full prostration, falling flat in reverence. 

उरसा शिरसा दृष्ट्या मनसा वचसा तथा ।
पद्भ्यां कराभ्यां जानुभ्यां प्रणामोऽष्टाङ्ग उच्यते ॥
The eight-limbed prostration—offered with devotion using eight parts of the body: chest (touching the ground), head (touching the ground), eyes (looking at guru before bending), mind (thinking of guru), speech (taking the name of guru), feet (touching the ground), hands (touching the ground), and knees (touching the ground).

This reverence for the teacher in the student is important for both teacher and student:

1. Inner Readiness Beyond Obedience: Reverence reflects a student’s internal preparedness to absorb subtle truths, including those beyond immediate comprehension or logic. Surrender signals that the student’s mind is open and ready to receive.

2. Trust as a Spiritual Accelerator: Reverence builds trust, which bridges the known and the unknown. With trust, teachings—especially subtle or unconventional ones—can be properly received, as seen in Satyakama’s example who went to a teacher to learn but instead of receiving scriptural teachings was told to tend cows in the forest until they become 1000 in number. And finally he is taught Self-knowledge by a bull, a bird, a swan and fire. Satyakama totally surrendered to the teacher without questioning his non-standard teaching methodology and reached the gol of life.

3. Teacher-Student Symbiosis: Reverence communicates readiness to the teacher. This allows the teacher to teach at the appropriate depth, and thus creates a feedback loop where the student’s sincerity amplifies the teacher’s effectiveness and vice-versa.

4. Gateway to Experiential Learning: True reverence allows the student to internalize and experience teachings, not just understand them intellectually. Through surrender and attentive observation, knowledge becomes alive, as opposed to it remaining merely theoretical.

In modern academics, such complete surrender to a teacher would often be seen as slavish, suggesting a lack of independent thinking. In Sanātana Dharma, however, a student is like a servant in following the teacher’s instructions — but unlike a bonded laborer, this “servitude” is voluntary, motivated by love, respect, and reverence. At the same time, the student applies critical thinking not to judge or debate the teacher, but to fully understand and assimilate the teachings of the scriptures imparted by the guru. The reverence to a guru is not to the human embodiment as guru, but to the gurutva - sense of teachership and knowledge that guru has, which in fact is God alone.

The word गुरुमेवाभिगच्छेत् in Mundakopanishat mantra given above denotes this trait of the student. This is also called गुरूपसदन - approaching and sitting near teacher.

2. सेवया -  गुरुशुश्रूषया reverential service to Guru. This will come next in sequence after गुरूपसदन. Why is offering service to the teacher important? 

   1. Ego-Surrender: An obstacle for Self-realisation is pride in oneself as an individual - abhimana. Service dissolves such pride and the “I already know” mindset, making the student inwardly receptive. The bond between teacher and student is deeply personal and spiritual, allowing true knowledge to penetrate beyond intellectual understanding.

   2. Receptivity, Alignment & Attunement: Service fine-tunes the student to the guru’s rhythm of thought, values, and lifestyle. This alignment creates the mental and emotional state necessary to absorb subtle teachings. It also builds closeness, enabling the student to catch unspoken transmissions — gestures, pauses, or silence that carry immense significance in imparting Self-knowledge (Ātma-vidyā), which cannot be fully grasped through words or logic alone. It is said: the best student is one who does what guru wants to be done even without any expression from guru, the middling one is one who follows guru’s explicit instructions and the worst student is the one who disobeys guru’s instructions.

   3. Living Example & Experiential Learning: In the gurukula system, students lived with the teacher and participated in daily tasks assisting the teacher and his/her gurukula. Through such service, they absorbed not only teachings but also cultivated other essential traits such as discipline, patience, and inner steadiness. Knowledge thus becomes experiential, internalized rather than remaining merely theoretical.

   4. Blessed Attitude: True service is performed joyfully, as a privilege. This gratitude and reverence strengthen śraddhā (faith) in guru, allowing the teachings to settle deeply in the heart transforming it rather than remain abstract or superficially intellectual.

This attitude of service to teachers is another block for the modern mind. In academics we never render any personal service to teachers - in fact it will be treated as exploitation of the student. But in Sanatana Dharma, rendering service is not only seen as essential but also a blessed moment for the student who feels immensely happy to be of some service.

In Mundakopanishat mantra, this service is captured by the word: समित्पाणिः - one with firewood in hand implying ready to be of any service to the teacher.

3. परिप्रश्नेन कथं बन्धः कथं मोक्षः का विद्या का चाविद्या how is (one in) bondage, how (one attains) moksha, what is knowledge, what is ignorance - such relevant questions need to be asked.
   
   A student approaching a spiritual teacher must understand that the process of inquiry is not the same as casual conversation or intellectual debate. Spiritual guidance is a sacred opportunity, and questions must be asked with discernment, sincerity, and reverence.

   1. Focus on Relevant Topics: Questions should arise from the pursuit of spiritual growth rather than mundane interests like politics, sports, or personal curiosity. Visiting a teacher to discuss worldly matters is akin to attending a lavish banquet but spending the time cleaning toilets — missing the true purpose of the opportunity. Questions must serve learning, not amusement or self-display.

   2. Sincerity of Inquiry: Genuine curiosity is the hallmark of a proper question. Questions should emerge from a real need to understand, not from a desire to demonstrate knowledge or impress others. A sincere question reflects the student’s humility and earnest intent, signaling that the teacher’s guidance is sought for assimilation and transformation rather than for intellectual competition.

   3. Grounded in Practice: The most meaningful questions are those that arise from personal sādhanā (spiritual practice). Difficulties encountered in meditation, ethical conduct, or other practices naturally generate questions that are both relevant and practical. Such questions are far more valuable than theoretical or abstract queries that lack direct connection to experience.

   4. Prior preparation - the student must have thought deeply about the question asked making relevant studies when required and having discussions with fellow students incase he/she has misunderstood what the teacher taught and only then should ask question based on all that background. Then the answers from teacher also will be helpful and illuminating.

   5. Timing and Context: The teacher’s state of mind is crucial. There are moments when a guru is fully prepared to offer insight, and other times when even correct questions may not receive meaningful answers. A student’s service-oriented attitude (seva-bhāva) and attunement to the teacher help discern the proper timing. Asking questions in the right context ensures that the guidance is received and understood fully.

   6. Proper Attitude and Reverence: Questions should be posed with humility and respect, never as though the teacher owes an explanation. The student must approach with reverence, openness, and patience, creating an atmosphere where subtle knowledge can be imparted. Reverence here is not slavish obedience but a conscious acknowledgment of the teacher’s experience and insight.

   7. Prepared Mind and Focus: Before asking, the student should cultivate a calm, attentive, and receptive mind. Restlessness or distraction diminishes the ability to absorb subtle instruction. Often, the best questions are remembered and refined over time, reflecting deeper reflection and readiness.

   8. Openness to Unconventional Answers: Teachers may respond indirectly — through stories, gestures, or even silence. Students must be receptive to such modes of teaching, understanding that the essence of the answer may be beyond literal expression. The student’s receptivity is as important as the question itself.

   9. Knowing When to Let Questions Be: Some questions are best left unasked. Over time, experience and practice may clarify what seemed unclear, or the question may become irrelevant. Exercising patience and restraint ensures that the student does not disrupt the natural unfolding of understanding.

   10. Avoid Repetition and Arrogance: Questions should not be repeated unnecessarily, nor posed to display cleverness or to challenge the teacher. A respectful, attentive student listens carefully, reflects deeply, and asks only what remains genuinely unclear.

Asking questions in spiritual life is not merely an intellectual exercise; it is a sacred interaction that requires humility, patience, and reverence. The time and guidance offered by a guru—who is regarded as a manifestation of the Divine—is itself a blessing of immeasurable value. Therefore, students must approach this opportunity with utmost sincerity, mindfulness, and respect, carefully considering what, when and how to ask, and receiving each answer with gratitude. In doing so, inquiry becomes not just a means of understanding, but a practice of devotion, discipline, and alignment with the teacher’s wisdom, allowing knowledge to be truly internalized and transformed into experience.

In Mundakopanishat mantra, this attitude for questioning is captured by the word: तद्विज्ञानार्थं - desiring to know.

Sankaracharya says teachers pleased by the attitude of such a student will teach. Why should the teacher teach only to such students and not to others? In Gita verse 18.67, Bhagavan himself tells Arjuna whom to teach:

इदं ते नातपस्काय नाभक्ताय कदाचन ।
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ॥ १८-६७॥
This (knowledge) should never be taught to one without austerity, without devotion, who does not render service, and one who finds faults of Me.

The three attitudes give here are mentioned there also: प्रणिपात - भक्त, सेवा - शुश्रूषु, परिप्रश्न - न अभ्यसूयति. The reason being, if a student is without these traits, then the teaching rendered is ineffective - and hence it is incumbent upon the teacher to teach only such students. 

One may say a student may have reverence and interest in studies, but do they really need to express it through acts of प्रणिपात, सेवा and परिप्रश्न? Two reasons:

• These traits are not externally visible, so only through expressions of these acts will the teacher know that the student is seriously interested and therefore,worthy of teaching.

• If one who values knowledge, these expressions will automatically come spontaneously. For example, if you value money as the highest thing to achieve and you would do anything to get it (in a dharmika way), then you will put all your effort into acquiring it - disregarding what the world will think about you, your own comfort, renouncing everything that is an obstacle in achieving it, etc. Sri Ramakrishna says, if a thief knows there is wealth in the next room, he will be unable to sleep until he possesses it and will make an all-out effort in procuring it.

Now the second part of the verse deals with the nature of the teacher.

• श्रोत्रिय - ज्ञानी, one who is knowledgeable in scriptures. Sankaracharya says that the teacher must be knowledgeable in scriptures is a primary requirement. Why is this important? 

  1. Divine Alignment: A śrotriya is deeply grounded in the scriptures, which are regarded as the embodiment of Bhagavān. This ensures that the teacher’s understanding is not based on personal opinion or speculation, but is firmly rooted in revealed knowledge. Such grounding allows the teacher to guide the student along the authentic path of Vedānta.

  2. Paramparā: Being connected to the unbroken chain of teachers (paramparā) strengthens the teacher’s authority and preserves the authenticity of Vedānta. This lineage ensures that teachings are transmitted faithfully, without dilution or distortion, maintaining the integrity of the tradition.

  3. Adaptability: The scriptures provide multiple approaches to suit different temperaments and capacities of students. A śrotriya is skilled in these methodologies, enabling the teacher to tailor instruction in a way that maximizes understanding and progress.

  4. Validation by Śruti: A teacher’s authority is based on the fidelity to the śruti, but not one’s own intellect, ensuring that all teaching aligns with revealed knowledge. This helps the student trust the guidance and provides a standard against which understanding can be measured.

  5. Clarity and Precision: A śrotriya ensures clarity in instruction based on scriptures, guarding the student against misinterpretation or confusion.
     
     

• तत्त्वदर्शी - सम्यग्दर्शी, the one with right knowledge

  1. Role Model due to Realization: A brahmaniṣṭha is not just a scholar but a realized being whose life exemplifies the truths of Vedānta. Their conduct and presence serve as a living model of how the teachings are applied, inspiring the student to follow the path sincerely.

  2. Consideration of only Student’s Benefit due to Egolessness: Being established in Brahman ensures that the guru’s motivation is entirely for the student’s liberation. There is no ego, pride, or desire for fame, making the teaching pure and selfless.

  3. Guidance through Experience: A guru who is realized in Brahman ensures that scriptural knowledge does not become mere intellectual exercise. Their guidance prevents conceptual misunderstanding and helps the student directly grasp the essence of the teachings.

  4. Faith & Conviction in Scriptures & Teacher: The life of a brahmaniṣṭha naturally evokes trust and reverence, which are essential for the student to fully absorb and internalize the teachings. Faith and conviction in the scripture and teacher amplifies the effectiveness of learning.

तैः उपदिष्टं ज्ञानं कार्यक्षमं भवति नेतरत् knowledge taught by such teachers will destroy karma not otherwise. One who has not realised the Truth and not well-versed in scriptures, how can such a person teach and guide? A ज्ञानी may inspire students to practice but can he/she really take the person to the goal which is unknown to oneself? Only a ब्रह्मनिष्ठ will also not be able to guide all students due to not being aware of various methodologies given in scriptures that are suitable for various temperaments of the students. A ब्रह्मनिष्ठ will present this knowledge as mysticism which will make students think that Self-realisation is an out-of-world unique experience to be had (in the realm of subject-object). Only a ज्ञानी-ब्रह्मनिष्ठ can guide the student to the goal. Guided by only a ज्ञानी is like a person who has never gone to Kailas, but talks about how to go there simply by reading books - no experience makes this teacher unable to guide through potential pitfalls and how to overcome them. Guided by only a ब्रह्मनिष्ठ is akin to a person of having gone to Kailas, but doesn't know various other ways to go there, and so can guide a student only on the path he/she has followed at best -  but is not aware of other paths that are suitable to the student’s skill or temperament due to being unaware of them oneself. Guidance by a ज्ञानी-ब्रह्मनिष्ठ is like a person who has studied the various ways to go to Kailas and also has gone there oneself is more reliable. 

Chandogya Upanishad 8.7-8.12 illustrates this whole temperament of student where Indra and Virochana approached Prajapati reverentially with firewood in hand, served him for 32 years and then received an instruction from him.

Kathopanishad 1.2.9 says:
नैषा तर्केण मतिरापनेया प्रोक्तान्येनैव सुज्ञानाय प्रेष्ठ ।
Oh dear one! This is not attainable by intellect through reasoning, and is easily understandable only when spoken of by an expert teacher.

Sri Ramakrishna said: Only those who have commandment from God will teach. 

The parable of the snake and the frog by Sri Ramakrishna
It is a teaching of Sri Ramakrishna that warns against seeking spiritual guidance from an "unripe" or incompetent teacher. The moral is that a misguided spiritual relationship leads to prolonged suffering for both the disciple and the unqualified guru.

Sri Ramakrishna was once walking near the Panchavati, a meditation grove, and heard a frog croaking loudly. The distressed sound indicated the frog had been caught by a snake. As he walked back much later, he could still hear the frog, and upon investigating, he saw that a common water snake had seized the frog.

The snake could neither swallow the large frog nor let it go, causing endless agony for both creatures.

The spiritual lesson: Ramakrishna compared this predicament to what happens when a spiritual aspirant falls into the clutches of an incompetent teacher.

• The true teacher (cobra): A genuine, "ripe" teacher is like a venomous cobra. Though it may seem frightening, its bite is quick and decisive. In a spiritual context, such a guru swiftly dissolves the disciple's ego and worldly attachments, leading to quick liberation, or a "death" of the old self.

• The incompetent teacher (water snake): An unqualified or "unripe" teacher is like the water snake. It lacks the power to destroy the disciple's ego and attachments. Instead of a swift resolution, the disciple remains bound to the world and its suffering, and the guru also remains entangled in the fruitless effort. The relationship brings prolonged agony to both, with neither attaining freedom.

In short, the parable teaches that without a competent and illumined teacher, a disciple may endure endless spiritual struggle without ever achieving true liberation.

यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव।
येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि॥३५॥

पाण्डव यत् (ज्ञानम्) ज्ञात्वा (त्वम्) पुनः एवम् मोहम् न यास्यसि। येन (ज्ञानेन त्वम्) अशेषेण भूतानि आत्मनि अथो मयि द्रक्ष्यसि (तद् ज्ञानम् ते उपदेक्ष्यन्ति)। 

यत् = which, ज्ञात्वा = having known, न = not, पुनः = again, मोहम् = delusion, एवम् = in this way, यास्यसि = you will attain, पाण्डव = O Pandava!, येन = by which, भूतानि = beings, अशेषेण = without exception, द्रक्ष्यसि = you will see, आत्मनि = in Self, अथो = also, मयि = in Me

O Pandava! In this way, having known which (the knowledge), you will not attain delusion again, by which (knowledge), you will see all beings without exception in the Self and also in Me.

यत् – यत्, नपुं, द्वि, एक

ज्ञात्वा – ज्ञा धातुरूपाणि – ज्ञा ज्ञाने – क्त्वा-प्रत्ययः – अव्ययम्

न – अव्ययम्

पुनः – अव्ययम्

मोहम् – मोह, पुं, द्वि, एक

एवम् – अव्ययम्

यास्यसि – या धातुरूपाणि - कर्तरि प्रयोगः लृट् लकारः परस्मैपदम् - या प्रापणे - अदादिः, म-पु, एक

पाण्डव – पाण्डव, पुं, सं, एक

येन – यद्, नपुं, तृ, एक

भूतानि – भूत, नपुं, प्र, बहु

अशेषेण – अशेष, पुं, तृ, एक

द्रक्ष्यसि – दृश् धातुरूपाणि - कर्तरि प्रयोगः लृट् लकारः परस्मैपदम् - दृशिँर् प्रेक्षणे - भ्वादिः, म-पु, एक

आत्मनि – आत्मन्, पुं, स, एक

अथो – अव्ययम्

मयि – अस्मद्, स, एक

यत् ज्ञात्वा यत् ज्ञानं तैः उपदिष्टं अधिगम्य प्राप्य पुनः भूयः मोहम् एवं यथा इदानीं मोहं गतोऽसि पुनः एवं न यास्यसि हे पाण्डव। किञ्च येन ज्ञानेन भूतानि अशेषेण ब्रह्मादीनि स्तम्बपर्यन्तानि द्रक्ष्यसि साक्षात् आत्मनि प्रत्यगात्मनिमत्संस्थानि इमानि भूतानि इति अथो अपि मयि वासुदेवे परमेश्वरे च इमानि इति क्षेत्रज्ञेश्वरैकत्वं सर्वोपनिषत्प्रसिद्धं द्रक्ष्यसि इत्यर्थः।।किञ्च एतस्य ज्ञानस्य माहात्म्यम्

Having obtained which, the knowledge, taught by those (teachers) (यत् ज्ञात्वा यत् ज्ञानं तैः उपदिष्टं अधिगम्य प्राप्य), you will not again fall into delusion in the way you are now (पुनः भूयः मोहम् एवं यथा इदानीं मोहं गतोऽसि पुनः एवं न यास्यसि, हे पाण्डव). Moreover (किञ्च), by that knowledge (येन ज्ञानेन), you will directly see all beings without exception, from Brahmā down to an insignificant being (भूतानि अशेषेण ब्रह्मादीनि स्तम्बपर्यन्तानि द्रक्ष्यसि साक्षात्), in the inner Self as existing in Me (आत्मनि प्रत्यगात्मनि मत्संस्थानि इमानि भूतानि इति). Also (अथो अपि), you will see them in Me, Vāsudeva, the Supreme Lord (मयि वासुदेवे परमेश्वरे) and you will see these (beings) of the nature of oneness with the Lord as presented in all Upanishads (च इमानि इति क्षेत्रज्ञेश्वरैकत्वं सर्वोपनिषत्प्रसिद्धं द्रक्ष्यसि). This is the meaning (इत्यर्थः). Further (किञ्च), the glory of this knowledge is supreme (एतस्य ज्ञानस्य माहात्म्यम्).

Notes: Result of following the teaching by qualified student given by qualified teacher leads to removal of delusion about action and also vision of I as substratum of all

From verses 35-37, jnana-nishtha phalam is stated. Here two results of moksha are mentioned:

1. Removal of delusion of what to do and what not: यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि having known (the knowledge taught by srotriya and brahma-nishtha gurus), there will be no more delusion. This delusion is not the primary one of taking myself to be an individual, but the secondary one related to karma and karma-phala. That’s why Sankaracharya says यथा इदानीं मोहं गतोऽसि पुनः एवं न यास्यसि - just as you were in delusion today, so you will not be in again. Where was Arjuna seen to be deluded? Verse 2.6: 

न चैतद्विद्मः कतरन्नो गरीयो

यद्वा जयेयम यदि वा नो जयेयुः ।

यानेव हत्वा न जिजीविषामस्

तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः॥ 

Moreover, we do not know which is better of these two: if we should win or they should win over us. The sons of Dhritarashtra, after killing whom, we will have no desire to live indeed, they are assembled in front.

Without brahmajnana, there will always be uncertainty and conflict about karma and karma-phala. Whether one should do a certain action or not and if one does it, then if the result of the action will be favorable or pleasurable or not. Because brahma-jnana removes the karta and bhokta itself, there is no more concern about karma or its phala and there is no more delusion also about what to do and what not to do.

2. The vision of I, the Self, as substratum of everything: येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि by which (knowledge that you gained for  those gurus) you will see all beings in the Self and in Me. The person will begin to see the Self as substratum for all that is perceived including all the living beings from Brahma to any insignificant one. 

मयि एव सकलं जातं मयि सर्वं प्रतिष्ठितम् । मयि सर्वं लयं याति तद्ब्रह्माद्वयमस्म्यहम् ॥ Kaivalyopaniṣad 19.
Everything is born in Me alone. Everything is established in Me. Everything dissolves into Me. I am that non-dual Brahman. 

यस्तु सर्वाणि भूतानि आत्मन्येवानुपश्यति ।

सर्वभूतेषु चात्मानं ततो न विजुगुप्सते ॥Ishavasyopanishad 6॥

He who sees all beings in the Self and the Self in all beings—he never turns away from anything.

यः सर्वेषु भूतेषु तस्यात्मा सर्वभूतानि च ।

इक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ॥Ishavasyopanishad 7॥

When one sees the Self in all beings and all beings in the Self, he attains equanimity and unity.

सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि । ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः ॥ Gita 6.29॥
The yogi, united in yoga, sees the Self present in all beings and all beings in the Self. He sees the same everywhere.

यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति । तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥Gita 6.30॥
He who sees Me everywhere and sees everything in Me—he never loses Me, nor do I lose him.

सर्वभूतस्थितं यो मां भजत्येकत्वमास्थितः । सर्वथा वर्तमानोऽपि स योगी मयि वर्तते॥ Gita 6.31॥
The yogi who worships Me, abiding in unity, dwelling in all beings—he lives in Me, whatever his mode of life.

The person instead of seeing oneself in the world where both I and the world have the same ontological status, after knowledge will begin to view the world in Me, I am the substratum of this world which is mithya.

Bhagavan also says see all the created entities in Me, which implies Ishvara and I are the same. Sankaracharya states in his bhashya: क्षेत्रज्ञेश्वरैकत्वं सर्वोपनिषत्प्रसिद्धं द्रक्ष्यसि you will see the oneness between Ishvara and the jivatma (the implied meaning is the knower or witness of Body-mind-complex) which is presented in Upanishads.

अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः।

सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि॥३६॥

(त्वम्) सर्वेभ्यः पापेभ्यः पापकृत्तमः अपि असि चेत् (त्वम्) सर्वम् वृजिनम् ज्ञानप्लवेन एव सन्तरिष्यसि। 

अपि = even, चेत् = if, असि = you are, पापेभ्यः सर्वेभ्यः = among all sinners, पापकृत्तमः = worst sinner, सर्वम् = all, ज्ञानप्लवेन = by the boat of knowledge, एव = alone, वृजिनम् = sins, सन्तरिष्यसि = you will cross over.

Even if you are the worst sinner among all sinners, you will cross over all sins by the boat of knowledge alone.

अपि – अव्ययम्
चेत् – अव्ययम्
असि – अस् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम्व् - असँ भुवि - अदादिः, म-पु, एक
पापेभ्यः – पाप, पुं, तृ, बहु
सर्वेभ्यः – सर्व, पुं, तृ, बहु
पापकृत्तमः – पापकृत्तम, पुं, प्र, एक
सर्वम् – सर्व, नपुं, द्वि, एक
ज्ञानप्लवेन – ज्ञानप्लव, पुं, तृ, एक
एव – अव्ययम्
वृजिनम् – वृजिन, नपुं, द्वि, एक
सन्तरिष्यसि – सम् + तॄ धातुरूपाणि - कर्तरि प्रयोगः लृट् लकारः परस्मैपदम् - तॄ प्लवनतरणयोः - भ्वादिः, म-पु, एक

अपि चेत् असि पापेभ्यः पापकृद्भ्यः सर्वेभ्यः अतिशयेन पापकृत् पापकृत्तमः सर्वं ज्ञानप्लवेनैव ज्ञानमेव प्लवं कृत्वा वृजिनं वृजिनार्णवं पापसमुद्रं संतरिष्यसि। धर्मोऽपि इह मुमुक्षोः पापम् उच्यते।।ज्ञानं कथं नाशयति पापमिति दृष्टान्त उच्यते

Even if you are (अपि चेत् असि) among all the committers of sin (पापेभ्यः पापकृद्भ्यः सर्वेभ्यः), the worst committer of sin (अतिशयेन पापकृत् पापकृत्तमः), you will cross over (संतरिष्यसि) all sins (सर्वं) by having made knowledge alone as the boat (ज्ञानप्लवेनैव ज्ञानमेव प्लवं कृत्वा), across the ocean of sin (वृजिनं वृजिनार्णवं पापसमुद्रं). For a seeker of liberation (मुमुक्षुः), even merit is said to be sin (धर्मोऽपि इह मुमुक्षोः पापम् उच्यते). How knowledge destroys sin is explained through a metaphor (ज्ञानं कथं नाशयति पापमिति दृष्टान्तः उच्यते).

Notes: Efficacy of knowledge is such that past actions have no bearing on its fruit

In this verse, the result of moksha is said to be elimination of all sin, which includes merit also.

A hypothetical scenario is shown by Bhagavan saying one of the best people like Arjuna, if you are the greatest of sinners, even then, by this knowledge acting as a boat you will be able to cross the ocean of suffering (samsara).

Any action done with the notion of individuality will give rise to karma-phala (agami), which one has to undergo as sukha-dukha later arising from punya-papa, respectively. This punya-papa together keeps the samsara for the jiva to be experienced and one can therefore, get free of samsara only when the notion  of individuality is removed.

Self-knowledge removes the notion of individuality and hence there is no more karma-phala, thus removing the effects like papa etc. Hence it is said to be like a boat that makes one get over papa. 

Why is samsara called an ocean usually? Samsara shares these characteristics of the ocean: difficult to cross, huge and dangers everywhere leading to sorrow. Sankaracharya in his bhashya for Aitareya Upanishad 1.2.1 shows why samsara (subject-object relationship realm) is compared to ocean:

अविद्याकामकर्मप्रभवदुःखोदके तीव्ररोगजरामृत्युमहाग्राहे अनादौ अनन्ते अपारे निरालम्बे विषयेन्द्रियजनितसुखलवलक्षणविश्रामे पञ्चेन्द्रियार्थतृण्मारुतविक्षोभोत्थितानर्थशतमहोर्मौ महारौरवाद्यनेकनिरयगतहाहेत्यादिकूजिताक्रोशनोद्भूतमहारवे सत्यार्जवदानदयाऽहिंसाशमदमधृत्याद्यात्मगुणपाथेयपूर्णज्ञानोडुपे सत्सङ्गसर्वत्यागमार्गे मोक्षतीरे एतस्मिन् महत्यर्णवे प्रापतन् पतितवत्यः

• अविद्या-काम-कर्म-प्रभव-दुःख-उदक - the water (उदक) of suffering (दुःख), arising (प्रभव) from ignorance (अविद्या), desire (काम), and action (कर्म)

• तीव्र-रोग-जरा-मृत्यु-महा-ग्राह - with the great crocodiles (महा-ग्राह) of intense disease (तीव्र-रोग), old age (जरा), and death (मृत्यु)

• अनादौ अनन्ते अपारे निरालम्ब - beginningless (अनादि), endless (अनन्त), boundless (अपार), and without support (निरालम्ब)

• विषय-इन्द्रिय-जनित-सुख-लव-लक्षण-विश्राम - having only the resting-place (विश्राम) marked (लक्षण) by tiny fragments (लव) of pleasures (सुख) produced (जनित) by the objects (विषय) of the senses (इन्द्रिय)

• पञ्च-इन्द्रिय-अर्थ-तृण-मारुत-विक्षोभ-उत्थित-अनर्थ-शत-महा-उर्मि - with great billows (महा-ऊर्मि) of hundreds of calamities (अनर्थ-शत), arising (उत्थित) from the disturbance (विक्षोभ) of the winds (मारुत) of the desires (तृण) for the five sense-objects (पञ्चेन्द्रिय-अर्थ)

• महा-रौरव-आदि-अनेक-निरय-गत-हा-हेति-आदि-कूजित-आक्रोश-नोद्भूत-महा-रव - resounding (महा-रव) with the loud cries (आक्रोश-नुद्भूत) of “हा हा” and “हे हे,” etc. (हा-हेति-आदि), proceeding (गत) to many (अनेक) hells (निरय) such as महा-रौरव (महा-रौरव-आदि)

• सत्य-आर्जव-दान-दया-अहिंसा-शम-दम-धृति-आद्यात्म-गुण-पाथेय-पूर्ण-ज्ञान-उडुप - with the moon (उडुप, i.e. guiding light) of knowledge (ज्ञान), full (पूर्ण) of the provisions (पाथेय) of inner qualities (आत्मगुण) such as truth (सत्य), sincerity (आर्जव), generosity (दान), compassion (दया), non-violence (अहिंसा), tranquility (शम), self-control (दम), fortitude (धृति), etc.

• सत्सङ्ग-सर्‍व-त्याग-मार्गे मोक्ष-तीर - on the shore (तीर) of liberation (मोक्ष), which is reached by the path (मार्ग) of renunciation (त्याग) and holy association (सत्सङ्ग)

• एतस्मिन् महत्यर्णवे प्रापतन् पतितवत्यः - they fell (प्रापतन्) into this (एतस्मिन्) great (महती) ocean (अर्णव) and having fallen (पतितवत्‍यः)...

Note in the same way, Sankaracharya elaborates the comparison of samsara to ashvattha tree in his bhashya for Gita 15th chapter and Kathopanishad 2.3.1.

यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन।

ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा॥३७॥

अर्जुन यथा समिद्धः अग्निः एधांसि भस्मसात् कुरुते तथा ज्ञानाग्निः सर्वकर्माणि भस्मसात् कुरुते। 

यथा = just as, एधांसि = fuel, समिद्धः = blazing, अग्निः = fire, भस्मसात् = into ashes, कुरुते = does, अर्जुन = O Arjuna!, ज्ञानाग्निः = the fire of knowledge, सर्वकर्माणि = all actions, भस्मसात् = into ashes, कुरुते = does, तथा = so also

O Arjuna! Just as the blazing fire does fuel into ashes, so also, the fire of knowledge does all actions into ashes.

यथा – अव्ययम्
एधांसि – एधस्, नपुं, द्वि, बहु
समिद्धः – समिद्ध, पुं, प्र, एक
पावकः – पावक, पुं, प्र, एक
भस्मसात् – अव्ययम्
कुरुते – कृ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - डुकृञ् करणे - तनादिः, प्र-पु, एक
तथा – अव्ययम्
ज्ञानाग्निः – ज्ञानाग्नि, पुं, प्र, एक
सर्वाणि – सर्व, नपुं, द्वि, बहु
कर्माणि – कर्मन्, नपुं, द्वि, बहु
भस्मसात् – अव्ययम्
कुरुते – कृ धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - डुकृञ् करणे - तनादिः, प्र-पु, एक

यथा एधांसि काष्ठानि समिद्धः सम्यक् इद्धः दीप्तः अग्निः भस्मसात् भस्मीभावं कुरुते हे अर्जुन ज्ञानमेव अग्निः ज्ञानाग्निः सर्वकर्माणि भस्मसात् कुरुते तथा निर्बीजीकरोतीत्यर्थः। न हि साक्षादेव ज्ञानाग्निः कर्माणि इन्धनवत् भस्मीकर्तुं शक्नोति। तस्मात् सम्यग्दर्शनं सर्वकर्मणां निर्बीजत्वे कारणम् इत्यभिप्रायः। सामर्थ्यात् येन कर्मणा शरीरम् आरब्धं तत् प्रवृत्तफलत्वात् उपभोगेनैव क्षीयते। अतो यानि अप्रवृत्तफलानि ज्ञानोत्पत्तेः प्राक् कृतानि ज्ञानसहभावीनि च अतीतानेकजन्मकृतानि च तान्येव सर्वाणि भस्मसात् कुरुते।।यतः एवम् अतः

Just as the blazing (यथा समिद्धः सम्यक् इद्धः दीप्तः) fire (अग्निः) does (कुरुते) wood (एधांसि काष्ठानि) into ashes (भस्मसात् भस्मीभावं), O Arjuna (हे अर्जुन), in the same way (तथा) knowledge, which is fire (ज्ञानमेव अग्निः ज्ञानाग्निः), does burn all actions into ashes (सर्वकर्माणि भस्मसात् कुरुते), making them seedless - this is the meaning (निर्बीजीकरोतीत्यर्थः). It is not possible for the fire of knowledge to literally burn karma into ashes like wood (न हि साक्षादेव ज्ञानाग्निः कर्माणि इन्धनवत् भस्मीकर्तुं शक्नोति). Therefore (तस्मात्), the implied meaning is that right knowledge is the cause for rendering all karma ineffective (seedless) (सम्यग्दर्शनं सर्वकर्मणां निर्बीजत्वे कारणम् इत्यभिप्रायः). For this reason (सामर्थ्यात्), by which karma the body is created, that (prarabdha karma) (येन कर्मणा शरीरम् आरब्धं तत्), due to its bearing fruit already (प्रवृत्तफलत्वात्), diminishes only through experience (उपभोगेनैव क्षीयते). Therefore (अतः), those actions done before arising of Self-knowledge whose results have not borne fruit yet (यानि अप्रवृत्तफलानि ज्ञानोत्पत्तेः प्राक् कृतानि), those that arise along with Self-knowledge (ज्ञानसहभावीनि च),  and those that have been done in various past births (अतीतानेकजन्मकृतानि च) - all these karmas (तान्येव सर्वाणि) does burn into ashes (भस्मसात् कुरुते). Since this is so, therefore (यतः एवम् अतः)…

Notes: Knowledge makes results of actions ineffective just as fuel is consumed by fire

This is the fourth result of moksha - destruction of all karma for the jnani given by an example.

A well-kindled fire like a conflagration burns out huge logs of wood into ashes so also the knowledge burns out all karma. Sankaracharya clarifies that burning out of karma is implied to mean that they become ineffective or seedless - unable to produce any effect.

When we say all karma, is there an exception? From an ajnani point of view, who sees a jnani, there is an exception. The body and mind of jnani continue to undergo happiness and sorrow and therefore, prarabdha karma will still be active for that body-mind complex while sancita and agami karma are all burnt out. This is actually a blessing so that jnani can then guide students as srotriya and brahma-nishtha gurus. 

However, no such exception exists from a jnani point of view, because the jnani has no association with body and mind and hence their source which is karma is also not seen as one’s own or in other words it is seen as mithya just as its product, the body is. So even that prarabdha karma is burnt out just as sancita and agami karma is as far as the jnani is concerned. 

Why is jnana partial to prarabdha to leave it out from destruction? Sankaracharya says in the 4th chapter of Upadesha-sahasri, that since jnana is produced in the human body which is produced by prarabdha karma, it leaves out burning out prarabdha karma.

Sancita karma is all karma done before the jnana arises and agami karma is all karma done after jnana - both get burnt out completely for a jnani.

न हि ज्ञानेन सदृशं पवित्रमिह विद्यते।

तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति॥३८॥

इह ज्ञानेन हि सदृशम् पवित्रम् न विद्यते। योगसंसिद्धः तत् (ज्ञानम्) स्वयम् कालेन आत्मनि विन्दति। 

न = not, हि = because, ज्ञानेन = to knowledge, सदृशम् = similar, पवित्रम् = pure, इह = here, विद्यते = is, तत् = that, स्वयम् = oneself, योगसंसिद्धः = one established in yoga, कालेन = in due course of time, आत्मनि = in buddhi, विन्दति = realizes

Because here there is nothing pure similar to knowledge. The one established in yoga attains that (Self-knowledge) oneself in due course of time.

न – अव्ययम्

हि – अव्ययम्

ज्ञानेन – ज्ञान, नपुं, तृ, एक

सदृशम् – सदृश, नपुं, प्र, एक

पवित्रम् – पवित्र, नपुं, प्र, एक

इह – अव्ययम्

विद्यते – विद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - विदँ सत्तायाम् - दिवादिः, प्र-पु, एक

तत् – तद्, नपुं, प्र, एक

स्वयं – अव्ययम्

योगसंसिद्धः – योगसंसिद्ध, पुं, प्र, एक

कालेन – काल, पुं, तृ, एक

आत्मनि – आत्मन्, पुं, स, एक

विन्दति – विद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - विदॢँ लाभे - तुदादिः, प्र-पु, एक

न हि ज्ञानेन सदृशं तुल्यं पवित्रं पावनं शुद्धिकरम् इह विद्यते। तत् ज्ञानं स्वयमेव योगसंसिद्धः योगेन कर्मयोगेन समाधियोगेन च संसिद्धः संस्कृतः योग्यताम् आपन्नः सन् मुमुक्षुः कालेन महता आत्मनि विन्दति लभते इत्यर्थः।।येन एकान्तेन ज्ञानप्राप्तिः भवति स उपायः उपदिश्यते

No (न) purifier (पवित्रं पावनं शुद्धिकरम्) exists here (इह विद्यते) which is the same as Self-knowledge (हि ज्ञानेन सदृशं तुल्यं). The one perfected by karma yoga and aṣṭāṅga yoga (योगेन कर्मयोगेन समाधियोगेन च संसिद्धः), having thereby acquired refinement and fitness (संस्कृतः योग्यताम् आपन्नः), and being a seeker of liberation (सन् मुमुक्षुः) attains that knowledge (तत् ज्ञानं विन्दति लभते) oneself (स्वयमेव) in the mind (आत्मनि) in due course of time (कालेन महता). This is the meaning (इत्यर्थः). The direct method by which the obtaining of knowledge happens (येन एकान्तेन ज्ञानप्राप्तिः भवति), that means (स उपायः), is now taught (उपदिश्यते).

Notes: Only Knowledge can remove ignorance and it can be attained only by perfecting karma-yoga and jnana-yoga

The gist of this verse is there is no purifier as Self-knowledge which can be attained by yoga.

What is a purifier? That which removes impurities. Now what are impurities? These are anything that does not belong to our true nature and with which we identify as “mine.” अज्ञान (ajñāna)—ignorance—is the primary impurity that makes us consider ourselves as individuals. This primary impurity gives rise to राग-द्वेष (rāga-dveṣa), which makes one perform actions that generate पाप (pāpa) as well as पुण्य (puṇya), for which one has to undertake bodies to experience them as सुख (sukha) and दुःख (duḥkha). These are the secondary impurities. The primary impurity, together with the secondary ones, keeps the person bound in संसार (saṃsāra).

So what are the purifiers available to us? गङ्गा-स्नान (gaṅgā-snāna), पूज (pūjā), ध्यान (dhyāna), तीर्थ-यात्रा (tīrtha-yātrā), जप (japa), प्रसाद-सेवन (prasāda-sevana), सत्-सेवा (sat-sevā), serving the needy, and so on. These are मङ्गल-काय (maṅgala-kārya)—purifying actions—and मङ्गल-द्रव्य (maṅgala-dravya)—purifying substances. They remove पाप (pāpa) and add पुण्य (puṇya), but they neither remove the primary impurity nor entirely eliminate the secondary ones.

Which purifier, then, removes both the primary impurity and the secondary ones entirely? Only Self-knowledge. It destroys all karma-phala because it removes the very individuality itself. Therefore, it is said to be the best purifier among all purifiers, with nothing equivalent to it.

तत्स्वयं योगसंसिद्धः - तत् ज्ञानम् स्वयम् योगेन कर्मयोगेन समाधियोगेन च संसिद्धः संस्कृतः योग्यताम् आपन्नः सन् मुमुक्षुः That knowledge is attained by oneself when one has become perfected through yoga—through कर्मयोग (karma-yoga) first and then through अष्टाङ्ग योग (aṣṭāṅga-yoga called समाधियोग by Sankaracharya)—having thereby acquired refinement and fitness, and being a seeker of liberation.

The word तत् स्वयं (tat svayam) used by Bhagavān is important: it emphasizes that Self-knowledge must be attained by the seeker’s own effort. Many mistakenly believe that Self-realization can be bestowed by a teacher or ज्ञानी (jñānī) through touch or transmission, without any inner preparation. While great sages can indeed uplift a sādhaka’s mind and help reduce the intensity of identification with the non-Self, the actual realization of the Self cannot be externally conferred. True Self-knowledge arises only through one’s own inner maturity and disciplined inquiry. What is gained through external influence remains dependent and therefore impermanent—only that which is discovered within remains unshakably one’s own.

We can dive a bit deeper to understand Yoga and Vedanta - how they complement and contrast each other.

Ontology in Yoga and Vedanta: Vedānta does not accept the metaphysical framework of Yoga darśana, which is rooted in Sāṅkhya ontology. Sāṅkhya posits two fundamental types of reality: प्रकृति (Prakṛti), the unconscious material principle, and पुरुष (Puruṣa), the conscious principle. While Prakṛti is one, Puruṣas are many—each distinct and separate. This dualism and pluralism are incompatible with Advaita Vedānta, which asserts that there is only non-dual reality, ब्रह्मन् (Brahman), and that the multiplicity of जीव (jīva) is merely apparent, arising from ignorance (अविद्या (avidyā)). In Yoga, liberation (कैवल्य (kaivalya)) is defined as the isolation of Puruṣa from Prakṛti, without falsifying either. Vedānta, however, states liberation as the falsification of all duality, recognizing that distinctions between Puruṣa and Prakṛti, or between one jīva and another, are all ultimately illusory or मिथ्या (mithyā).

Despite this ontological divergence, Vedānta accepts the method of अष्टाङ्ग योग (aṣṭāṅga-yoga) of Yoga as valid साधना (sādhana) for preparing the mind. The ethical disciplines of यम (yama) and नियम (niyama) form the moral backbone of any spiritual path, including Vedānta. The other limbs—आसन (āsana), प्राणायाम (prāṇāyāma), प्रत्याहार (pratyāhāra), धारणा (dhāraṇā), ध्यान (dhyāna), and समाधि (samādhi)—are primarily geared toward facilitating meditation.

Meditation in Yoga and Vedanta: However, Vedānta differs sharply from Yoga in both the object and goal of meditation. In Yoga, any object whatsoever—whether a stone, a deity, a sound, or even the breath—may be chosen to still the mind  चित्त-वृत्ति-निरोध (citta-vṛtti-nirodha)—the goal of Yoga. The goal is, cessation of mental modifications, resulting in temporary stillness. In Vedānta, however, the object of meditation is never arbitrary. It is always Brahman alone—either as सगुण ब्रह्म (Saguṇa Brahman) (through devotional upāsanā, leading to सविकल्प समाधि (savikalpa-samādhi)) or as निर्गुण ब्रह्म (Nirguṇa Brahman) (through nididhyāsana, leading to निर्विकल्प समाधि (nirvikalpa-samādhi)). Only such meditation, rooted in Self-knowledge, leads to liberation.

Vedānta also critiques Yogic samadhi as resulting only in temporary suspension (लय (laya)) of the mind, which does not remove deep-rooted वासना (vāsanā). Even in असंप्रज्ञात समाधि (asamprajñāta-samādhi) of Yoga, where the distinction between subject and object vanishes due to suspension of mind, individuality remains dormant and reasserts itself afterward. This is why many Yogis, despite attaining samādhi, do not necessarily arrive at the non-dual realization upheld by Advaita Vedānta.

Nididhyāsana and 24×7 Practice: Vedānta recognizes that वृत्ति (vṛtti) at the subtle body level are surface-level expressions of वासना (vāsanā) at the causal body, and that true liberation requires destruction of the vāsanās that perpetuate individuality, not merely suppression of vṛttis.

The practice of निदिध्यासना (nididhyāsana)—deep contemplation on the Self—is not aimed at stopping thought per se, although minimizing thought initially is helpful. Rather, it generates a ब्रह्माकार-वृत्ति (brahmākāra-vṛtti), a mental modification reflecting Brahman. This vṛtti, arising from Self-knowledge strengthened through श्रवण (śravaṇa) and मनन (manana), excludes all other vṛttis, including the अहं-वृत्ति (ahaṃ-vṛtti) (sense of individuality), by acting directly upon the vāsanās. It is not just a cognitive insight—it is a vāsanā-transforming force.

The केनोपनिषद् (Keno Upaniṣad) (2.4) declares:

प्रतिबोधविदितं मतममृतत्वं हि विन्दते ।
आत्मना विन्दते वीर्यं विद्यया विन्दतेऽमृतम् ॥४॥

(The one by whom Brahman) is known in every perception, (by that one) indeed (Brahman) is known. (Such a person) attains immortality. (That person) attains strength (from Self-knowledge) by the Self. (That person) attains immortality by knowledge (of the Self).

In every perception, one must know Brahman as the substratum and abide in that. This is the active, 24×7 practice of nididhyāsana: one need not formally withdraw into meditation or stop physical activity; rather, one maintains continuous abidance in the Self amidst all life situations - unlike the attainment of the final goal of stillness of mind in Yoga which requires meditation and withdrawal from all world. Over time, this nididhyāsana strengthens the brahmākāra-vṛtti, dissolving all other vṛttis, including the ahaṃ-vṛtti that identifies with non-Self, leaving no scope for false identification. This leads to अपरोक्ष-ज्ञान (aparokṣa-jñāna)—direct realization of the Self—culminating in मोक्ष (mokṣa) or liberation. In Vedāntic terms, this state is also described as मनो-नाश (mano-nāśa) (not literal destruction of the mind but dissolution of its doership and enjoyership), विपरीत-भावना-निवृत्ति (removal of counterproductive notions), वासना-क्षय (vāsanā-kṣaya) (exhaustion of latent tendencies), and तत्त्व-ज्ञान (tattva-jñāna) (knowledge of Reality).

Samādhi in Vedānta: Vedānta clearly distinguishes between two kinds of समाधि (samādhi)—सविकल्प (savikalpa) and निर्विकल्प (nirvikalpa)—each playing a different role in the seeker’s journey.

Savikalpa-samādhi, rooted in उपासना (upāsanā) of Saguṇa Brahman, maintains the triad of knower, knowledge, and known, but the mind is focused and purified. Importantly, this upāsanā produces चित्तैकाग्रता (cittaikāgratā)—single-pointedness of mind—which is a prerequisite for jñāna-yoga. Without such steadiness, śravaṇa, manana, and nididhyāsana cannot bear fruit. The focus gained in savikalpa-samādhi later enables the seeker to abide deeply in nididhyāsana, strengthening the brahmākāra-vṛtti—either through nirvikalpa-samādhi or even without formal meditation.

निर्विकल्प-समाधि (nirvikalpa-samādhi) is meditation on निर्गुण-ब्रह्म (nirguṇa-brahman) arising from निदिध्यासन (nididhyāsana). Here, even the triad of knower, knowledge, and known dissolves, and knowledge culminates in वासना-क्षय (vāsanā-kṣaya). This occurs because the ब्रह्माकार-वृत्ति (brahmākāra-vṛtti)—described earlier as the unique mental modification born of Self-knowledge—acts directly on the causal vāsanās, exhausting them at their root. Thus, निर्विकल्प-समाधि in Vedānta is not mere mental silence, as in Yoga’s असम्प्रज्ञात-समाधि (asaṃprajñāta-samādhi), but a knowledge-based absorption that eradicates ignorance itself.

While Vedānta does not make these Yogic samādhi techniques compulsory, it is seen that almost all practitioners adopt them—first as upāsanā for savikalpa-samādhi, and later as support in nididhyāsana for stabilizing the brahmākāra-vṛtti through nirvikalpa-samādhi. Kathopanishad, in fact, states Yogic meditation as a means for Self-realisation:

यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा सह ।

बुद्धिश्च न विचेष्टति तामाहुः परमां गतिम् ॥१०॥

When the five organs of knowledge along with the mind will rest and the intellect does not engage in activity, that (state the seers) say the highest state.

तां योगमिति मन्यन्ते स्थिरामिन्द्रियधारणाम् ।
अप्रमत्तस्तदा भवति योगो हि प्रभवाप्ययौ ॥११॥
They consider that steady control of (inner and outer) organs as Yoga. Then one has attained vigilance because yoga (practice) has growth and decay.

Chapter-6 in Gita also presents meditation as a technique to realise the Self.

Thus, while Vedānta acknowledges the utility of Yogic samādhi, it differs in purpose and result: Yoga samādhi suppresses mental activity temporarily, whereas Vedāntic samādhi, when used, transforms the very root of individuality.

आत्मनि विन्दति (ātmani vindati) indicates that Self-knowledge is attained in the mind. While ordinary knowledge is at the level of mind, Self-knowledge transcends subject-object duality. Its recognition occurs in a refined बुद्धि (buddhi) (संस्कृत-बुद्धि (saṃskṛta-buddhi)), not the ordinary mind clouded by राग-द्वेष (rāga-dveṣa). The brahmākāra-vṛtti purifies ignorance at the causal layer and ensures no future vṛtti can reassert individuality.

All that is required is a refined mind, free from rāga-dveṣa. Yet many seekers chase altered states, visions, or mystical experiences, mistaking them for liberation. Scriptures warn against this “spiritual romanticism.” Self-realization is not extraordinary—it is simply the recognition of one’s ever-present, ever-free nature.

In conclusion, while Vedānta does not accept the metaphysical dualism of Yoga, it embraces its meditative disciplines as powerful aids in the spiritual journey. The perfection of yoga, as referred to in Gītā 4.38, is thus the culmination of karma-yoga and meditative upāsanā, which together refine the mind and prepare the seeker for Self-knowledge.

This knowledge, once attained, is not merely intellectual—it is vāsanā-transforming, dissolving the very sense of individuality and revealing the Self as the sole reality. It is not a fleeting insight but a permanent shift in identity—a dissolution of the false “I” and the unveiling of Brahman as the only reality. Self-knowledge alone is the supreme purifier: it does not merely wash away external blemishes or temporary obstacles, but eradicates the root impurity—ignorance itself—leaving nothing further to be done, no other purifier to be sought, and no other reality to be realized.

The direct method by which the obtaining of knowledge happens (येन एकान्तेन ज्ञानप्राप्तिः भवति), that means (स उपायः), is now taught (उपदिश्यते).

श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः।

ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति॥३९॥

श्रद्धावान् तत्परः संयतेन्द्रियः ज्ञानम् लभते।  ज्ञानम् लब्ध्वा पराम् शान्तिम् अचिरेण अधिगच्छति। 

श्रद्धावान् = one who has shraddha, लभते = gains, ज्ञानम् = knowledge, तत्परः = one who is focussed on the goal, संयतेन्द्रियः = whose organs are controlled, ज्ञानम् = knowledge, लब्ध्वा = having obtained, पराम् = supreme, शान्तिम् = peace, अचिरेण = immediately, अधिगच्छति = attains

One who has faith, is committed to the goal (of liberation) and has controlled organs and mind, will gain knowledge, having obtained which, he/she immediately attains supreme peace.

श्रद्धावान् – श्रद्धावन्त्, पुं, प्र, एक
लभते – लभ् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - डुलभँष् प्राप्तौ - भ्वादिः, प्र-पु, एक
ज्ञानम् – ज्ञान, नपुं, द्वि, एक
तत्परः – तत्पर, पुं, प्र, एक
संयतेन्द्रियः – संयतेन्द्रिय, पुं, प्र, एक
ज्ञानम् – ज्ञान, नपुं, द्वि, एक
लभते – लभ् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः आत्मनेपदम् - डुलभँष् प्राप्तौ - भ्वादिः, प्र-पु, एक
अचिरेण – अव्ययम्
कालेन – काल, पुं, तृ, एक
आत्मनि – आत्मन्, पुं, स, एक
विन्दति – विद् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - विदॢँ लाभे - तुदादिः, प्र-पु, एक

श्रद्धावान् श्रद्धालुः लभते ज्ञानम्। श्रद्धालुत्वेऽपि भवति कश्चित् मन्दप्रस्थानः अत आह तत्परः गुरूपसदनादौ अभियुक्तः ज्ञानलब्ध्युपाये श्रद्धावान्। तत्परः अपि अजितेन्द्रियः स्यात् इत्यतः आह संयतेन्द्रियः संयतानि विषयेभ्यो निवर्तितानि यस्य इन्द्रियाणि स संयतेन्द्रियः। य एवंभूतः श्रद्धावान् तत्परः संयतेन्द्रियश्च सः अवश्यं ज्ञानं लभते। प्रणिपातादिस्तु बाह्योऽनैकान्तिकोऽपि भवति मायावित्वादिसंभवात् न तु तत् श्रद्धावत्त्वादौ इत्येकान्ततः ज्ञानलब्ध्युपायः। किं पुनः ज्ञानलाभात् स्यात् इत्युच्यते ज्ञानं लब्ध्वा परं मोक्षाख्यां शान्तिम् उपरतिम् अचिरेण क्षिप्रमेव अधिगच्छति। सम्यग्दर्शनात् क्षिप्रमेव मोक्षो भवतीति सर्वशास्त्रन्यायप्रसिद्धः सुनिश्चितः अर्थः।।अत्र संशयः न कर्तव्यः पापिष्ठो हि संशयः कथम् इति उच्यते

The one endowed with faith (श्रद्धावान् श्रद्धालुः) obtains knowledge (लभते ज्ञानम्). Even though with śraddhā (श्रद्धालुत्वेऽपि भवति), someone may be indolent (कश्चित् मन्दप्रस्थानः). Therefore, the Lord says (अत आह): endowed with commitment beginning with approaching guru reverentially, etc. (तत्परः गुरूपसदनादौ अभियुक्तः), as the means to attain knowledge (ज्ञानलब्ध्युपाये). The one endowed with faith (श्रद्धावान्), even being तत्परः (तत्परः अपि), may be not in control of sense-organs and mind (अजितेन्द्रियः स्यात्). Therefore, it is said (इत्यतः आह): a संयतेन्द्रियः - one whose organs are withdrawn from objects (संयतेन्द्रियः संयतानि विषयेभ्यो निवर्तितानि यस्य इन्द्रियाणि स संयतेन्द्रियः).

The one who is in this way (य एवंभूतः), endowed with faith (श्रद्धावान्), committed to attain knowledge (तत्परः), and in control of mind and sense organs (संयतेन्द्रियश्च), surely attains knowledge (सः अवश्यं ज्ञानं लभते).

The external disciplines like falling on feet, etc. (प्रणिपातादिः तु) can be ineffective (बाह्योऽनैकान्तिकोऽपि भवति), due to the possibility of their being mere mechanical (मायावित्वादिसंभवात्). But not (न तु) that, beginning from faith, etc. (तत् श्रद्धावत्त्वादौ), which is definite (इत्येकान्ततः) means to attain knowledge (ज्ञानलब्ध्युपायः).

What again can one get from knowledge (किं पुनः ज्ञानलाभात् स्यात्)? It is said (इत्युच्यते): having obtained knowledge (ज्ञानं लब्ध्वा), one attains (अधिगच्छति) quickly (अचिरेण क्षिप्रमेव) the highest called liberation (परं मोक्षाख्यां) and peace (शान्तिम् उपरतिम्). From right knowledge (सम्यग्दर्शनात्) one attains liberation quickly (क्षिप्रमेव मोक्षो भवति), is well-established and well-ascertained in all scriptures and logic (सर्वशास्त्रन्यायप्रसिद्धः सुनिश्चितः) - this is the meaning (अर्थः).

In this matter (अत्र), one should not have a doubt (संशयः न कर्तव्यः) because doubt is most sinful (पापिष्ठो हि संशयः). Why? (कथम्) It is said (इति उच्यते).

Notes: Three characteristics required for a student to attain Self-knowledge
Three characteristics are mentioned for a student to attain Self-knowledge:

1. श्रद्धावान् श्रद्धालुः the one endowed with shraddha. There must be shraddha in guru upadesha and shastra vakya. Bhagavan, Brahman, the Self, are not topics that are understood or explained by anyone else besides these two. And these are not experienciable by senses or mind either. So the only way one can even take up sadhana to realize the Self or be a devotee of Bhagavan is to have shraddha in scriptures and teachings of a guru. There is no other way one can move forward in a spiritual path without complete faith in guru and scriptures. We have already seen the necessity of guru in verse 4.34. This faith in guru and scriptures should translate into a strong conviction of the existence of Self they teach: there is something called Brahman or Self or Bhagavan which is beyond this world of perceptions. That conviction is the launch pad to move forward in a spiritual path. Why would anyone do any sadhana if they are not convinced of the existence of sadhya that is achieved through that sadhana? Kathopanishad presents the importance about having this conviction in the existence of Self:

नैव वाचा न मनसा प्राप्तुं शक्यो न चक्षुषा ।

अस्तीति ब्रुवतोऽन्यत्र कथं तदुपलभ्यते ॥२.३.१२॥

It cannot be attained by speech, not by mind, not by eye. Only the one who says It is, knows, how can any other person know it?

अस्तीत्येवोपलब्धव्यस्तत्त्वभावेन चोभयोः ।

अस्तीत्येवोपलब्धस्य तत्त्वभावः प्रसीदति ॥२.३.१३॥

(Through the effects of existence and upadhi like intellect Self) is (existing) indeed should be realized. Then (devoid of the effects of existence and upadhi like intellect) the real nature of (the Self should be realized). Of the two, the one who realizes the Self as merely existing becomes favorable for revelation of the real nature of Self.

So shraddha establishes the goal of life as Self-realisation and the plausibility that it can be achieved.

2. तत्परः गुरूपसदनादौ अभियुक्तः ज्ञानलब्ध्युपाये श्रद्धावान् one endowed with shraddha also has commitment beginning with approaching guru reverentially, etc. as the means to attain knowledge. Sankaracharya states, one may be a श्रद्धावान् but can be totally without motivation to do sadhana मन्दप्रस्थानः. The goal of life as Self-realization is to be achieved - is not a mere intellectual conviction as in mere श्रद्धावान्, but it is a living goal that drives the person to act upon achieving it. A तत्परः goes to the teacher to learn (sravana), reflect (manana) and then abide (nididhyasana) in that knowledge as mentioned in verse 4.34. And the student is willing to do whatever the teacher instructs him/her to do - Vivekacudamani calls such a student as यथोक्तकारी - one who does just as stated (by teacher).
   
   

3. संयतेन्द्रियः  - संयतानि विषयेभ्यो निवर्तितानि यस्य इन्द्रियाणि स संयतेन्द्रियःसंयतेन्द्रियः is one whose organs are withdrawn from objects. A person may have shraddha and also commitment to follow what teacher and scriptures say, but if the mind, sense and motor organs are not under control, then no Self-realisation is possible. Focus on Self for a long duration is needed to abide in the awareness. This is feasible only when distractions of all else are reduced.

Sankaracharya states the qualifications given in verse 4.34 - pranipata, seva, pariprashna which are manifestations of तत्परः - can be done mechanically, but here these three are at the level of mindset, either you have it or you don’t - you cannot pretend to have it like those in verse 4.34. Also in 4.34, the focus is on acquisition of knowledge, here the focus is on practice of that acquired knowledge.

One who has these three qualities will attain the Self and what after that? The Lord says they will attain परा शान्ति - Supreme Peace. This peace is not at the level of mind - an inert material entity can never be said to have only one state of peace - its very nature is of change being mithya, so peace is never eternal at the level of mind. A jnani’s mind is relatively peaceful than an ajnani’s mind due to no attachment or identification with anything that is changing, but still the mind will have its own vrttis and hence it is not a complete peace  when mind is interacting with objects unlike the complete peace of samadhi. So why is it said that jnani has attained eternal peace? Jnani is not identiifed with vrttis of mind and therefore, does not have the notion of “I am happy or sad” etc. - whatever state of mind one has at that time. This disconnection between the state of mind and I which is unavailable in an ajnani makes jnani said to have eternal peace as he/she realises one’s identity as Brahman, Existence Consciousness and Bliss which don’t have changing characteristics. 

And Bhagavan says the attainment is immediate - अचिरॆण - this word actually means it is concomitant. Self-realisation means attainment of eternal Supreme Peace - it is the same result stated differently.

To summarise:

• श्रद्धा establishes conviction in the existence of the Self.

• तत्परः turns that conviction into living commitment and practice.

• संयतेन्द्रियः provides the necessary steadiness and purity of mind to abide in that knowledge.

Together, they culminate in पराशान्तिः, eternal peace, which is the natural state of the Self, recognized by the wise.

Kathopanishad states the result of Self-realisation similarly at various places:

नित्योऽनित्यानां चेतनश्चेतनानाम् एको बहूनां यो विदधाति कामान् ।
तमात्मस्थं येऽनुपश्यन्ति धीराः तेषां शान्तिः शाश्वती नेतरेषाम् ॥२.२.१३॥
The one who is  - eternal among the non-eternals, the sentience of the sentient, ordains desirable objects of the many - the wise who realise Him residing in the heart, theirs is eternal peace, but not of others.

मत्वा धीरः हर्षशोकौ जहाति - १.२.१२

मत्वा धीरो न शोचति - १.२.२2, २.१.४, २.२.१, २.३.६

अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति।

नायं लोकोऽस्ति न परो न सुखं संशयात्मनः॥४०॥

अज्ञः अश्रद्दधानः संशयात्मा च विनश्यति। संशयात्मनः अयम् लोकः न अस्ति परः न (अस्ति) सुखम् न (अस्ति) च। 

अज्ञः = one who takes non-Self as I, च = and, अश्रद्दधानः = one who has no faith, च = and, संशयात्मा = one who is doubtful nature, विनश्यति = will not reach the goal of liberation (destroys), न = not, अयम् = this, लोकः = world, अस्ति = is, न = nor, परः = higher, न = not, सुखम् = happiness, संशयात्मनः = of the person who has doubtful nature

One who takes non-Self as I, has no faith, is doubtful in nature, such a person will not reach the goal of liberation. For the person of doubtful nature, this world is not there, also the higher one and happiness also.

अज्ञः – अज्ञ, पुं, प्र, एक

अश्रद्दधानः – अश्रद्दधान, पुं, प्र, एक

च – अव्ययम्

संशयात्मा – संशयात्मन्, पुं, प्र, एक

विनश्यति – वि + नश् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - णशँ अदर्शने - दिवादिः, प्र-पु, एक

न – अव्ययम्

अयं – इदम्, पुं, प्र, एक

लोकः – लोक, पुं, प्र, एक

अस्ति – अस् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - असँ भुवि - अदादिः, प्र-पु, एक

न – अव्ययम्

परः – पर, पुं, प्र, एक

सुखम् – सुख, नपुं, द्वि, एक

न – अव्ययम्

संशयात्मनः - संशयात्मन्, पुं, ष, एक

अज्ञश्च अनात्मज्ञश्च अश्रद्दधानश्च गुरुवाक्यशास्त्रेषु अविश्वासवांश्च संशयात्मा च संशयचित्तश्च विनश्यति। अज्ञाश्रद्दधानौ यद्यपि विनश्यतः न तथा यथा संशयात्मा। संशयात्मा तु पापिष्ठः सर्वेषाम्। कथम् नायं साधारणोऽपि लोकोऽस्ति। तथा न परः लोकः। न सुखम् तत्रापि संशयोत्पत्तेः संशयात्मनः संशयचित्तस्य। तस्मात् संशयो न कर्तव्यः।।कस्मात्

The knower of the non-Self (अज्ञश्च अनात्मज्ञश्च), the one who has no faith in the statements of Guru and shastra (अश्रद्दधानश्च गुरुवाक्यशास्त्रेषु अविश्वासवांश्च), and one of doubting nature (संशयात्मा च संशयचित्तश्च) — all are ruined (विनश्यति). Even though the knower of the non-Self and the one who has no faith in Guru and shastra are ruined (अज्ञाश्रद्दधानौ यद्यपि विनश्यतः), but (they are) not (ruined) as much as the doubting one (न तथा यथा संशयात्मा) (because) the doubting one indeed (संशयात्मा तु) is the most sinful of all (पापिष्ठः सर्वेषाम्).

How? (कथम्) — For such a one, this ordinary world is not there (नायं साधारणोऽपि लोकोऽस्ति), so also the higher world (तथा न परः लोकः). Also, there is no happiness (न सुखम् तत्रापि), because of the possibility of doubt arising (संशयोत्पत्तेः) for the doubting mind (संशयात्मनः संशयचित्तस्य). Therefore, one should not have doubting nature (तस्मात् संशयो न कर्तव्यः). Why so? (कस्मात्)

Notes: Three kinds of people will remain in samsara and of them the one with doubting nature is the worst who cannot attain anything material or spiritual

Three kinds of people will have spiritual fall - they will remain in samsara:

1. अज्ञः अनात्मज्ञः - the one who is knower of non-Self. The one who is entirely based in vyavahara realm, subject-object realm, endowed with changes.

2. अश्रद्दधानः गुरुवाक्यशास्त्रेषु अविश्वासवान् - the one who has no faith in scriptures and guru’s teachings. These अश्रद्दधानः may have shraddha in other fields like in science or some other cultish ideas or dogmas, but not in Upanishads or Gita that talk of moksha and hence are called अश्रद्दधानः.

3. संशयात्मा संशयचित्तः - the one who is of doubting nature. This is not a healthy questioning attitude to know something where one asks a question and gets satisfied with a reply. This person doubts everything and everyone - never is satisfied.

Of these three, संशयात्मा is destroyed the most because he is the worst sinner. Sin is meant here as any obstacle to moksha - it is not from the dharma point of view. Hence even punya that binds a person to samsara is sin. Why is संशयात्मा  the worst sinner? 

Such a person due to lack of faith in scriptures will miss out on moksha and svarga. But what about this world? Even in this world, doubting nature will not keep the person happy - always anxiety and worry due to lack of trust on anything or anyone.

Therefore, never be a संशयात्मा. Why so - it is said in the next verse.

योगसंन्यस्तकर्माणं ज्ञानसंछिन्नसंशयम्।

आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय॥४१॥

धनञ्जय कर्माणि योगसंन्यस्तकर्माणम् ज्ञानसंछिन्नसंशयम् आत्मवन्तम् न निबध्नन्ति। 

योगसंन्यस्तकर्माणम् = one who has renounced actions through (Jnana) Yoga, ज्ञानसंछिन्नसंशयम् = doubts cut asunder by knowledge, आत्मवन्तम् = one who is not careless, न = do not, कर्माणि = actions, निबध्नन्ति = bind, धनञ्जय = O Dhananjaya

O Dhananjaya, actions (of upadhis) do not bind such a person who has renounced actions through (Jnana) Yoga, whose doubts are cut asundered by knowledge (of the Self) and one who is not careless.

योगसंन्यस्तकर्माणम् – योगसंन्यस्तकर्मन्, पुं, द्वि, एक
ज्ञानसंच्छिन्नसंशयम्  – ज्ञानसंच्छिन्नसंशय, पुं, द्वि, एक
आत्मवन्तम् – आत्मवत्, पुं, द्वि, एक
न – अव्ययम्
कर्माणि – कर्मन्, नपुं, प्र, बहु
निबध्नन्ति – नि + बन्ध् धातुरूपाणि - कर्तरि प्रयोगः लट् लकारः परस्मैपदम् - बन्धँ बन्धने - क्र्यादिः, प्र-पु, बहु
धनञ्जय – धनञ्जय, पुं, सं, एक

योगसंन्यस्तकर्माणं परमार्थदर्शनलक्षणेन योगेन संन्यस्तानि कर्माणि येन परमार्थदर्शिना धर्माधर्माख्यानि तं योगसंन्यस्तकर्माणम्। कथं योगसंन्यस्तकर्मेत्याह ज्ञानसंछिन्नसंशयं ज्ञानेन आत्मेश्वरैकत्वदर्शनलक्षणेन संछिन्नः संशयो यस्य सः ज्ञानसंछिन्नसंशयः। य एवं योगसंन्यस्तकर्मा तम् आत्मवन्तम् अप्रमत्तं गुणचेष्टारूपेण दृष्टानि कर्माणि न निबध्नन्ति अनिष्टादिरूपं फलं नारभन्ते हे धनञ्जय।।यस्मात् कर्मयोगानुष्ठानात् अशुद्धिक्षयहेतुकज्ञानसंछिन्नसंशयः न निबध्यते कर्मभिः ज्ञानाग्निदग्धकर्मत्वादेव यस्माच्च ज्ञानकर्मानुष्ठानविषये संशयवान् विनश्यति

To that person who is a योगसंन्यस्तकर्मा (तं योगसंन्यस्तकर्माणम्) - the one who, by knowledge (yoga) characterised as the knowledge of the Supreme Truth (योगसंन्यस्तकर्माणं परमार्थदर्शनलक्षणेन योगेन), by which knowledge of the Supreme Truth (येन परमार्थदर्शिना)   renounces (संन्यस्तानि) actions (कर्माणि) known as merit and sin (धर्माधर्माख्यानि). How does a person become a योगसंन्यस्तकर्मा? (The Lord) says (कथं योगसंन्यस्तकर्मेत्याह): By being a  ज्ञानसंछिन्नसंशयः - one whose doubt is cut asunder (संछिन्नः संशयो यस्य) by the knowledge which is in the form of vision of the oneness of jiva and Lord (ज्ञानेन आत्मेश्वरैकत्वदर्शनलक्षणेन).

O Dhananjaya (हे धनञ्जय)! Actions seen as done by the body-mind complex (गुणचेष्टारूपेण दृष्टानि कर्माणि) do not produce results that are dislikeable (papa), etc. (न निबध्नन्ति अनिष्टादिरूपं फलं नारभन्ते) to that one who is योगसंन्यस्तकर्मा this way (य एवं योगसंन्यस्तकर्मा तम्) - being not careless (आत्मवन्तम् अप्रमत्तं). Since (यसमात्) doubts are removed by knowledge which is the cause for the removal of all impurities (अशुद्धिक्षयहेतुकज्ञानसंछिन्नसंशयः) by following Karma Yoga (कर्मयोगानुष्ठानात्), such a person is not bound by actions (न निबध्यते कर्मभिः), due to all (results of) karma being burned by knowledge (ज्ञानाग्निदग्धकर्मत्वादेव). And since (यसमाच्च), in the topic of whether to follow karma or jnana (ज्ञानकर्मानुष्ठानविषये), the doubter (संशयवान्) is destroyed (विनश्यति).

Notes: Renunciation of actions, being not careless and whose doubts are cut by Knowledge will not be bound by results of actions
This verse summarises jnana-yoga and gives the title to this chapter. In this verse the word yoga means Self-Knowledge. How does one attain the knowledge is given - a person should be:

1. योगसंन्यस्तकर्मा - परमार्थदर्शनलक्षणेन योगेन संन्यस्तानि कर्माणि येन परमार्थदर्शिना धर्माधर्माख्यानि - the one who has renounced actions pertaining to punya and papa through yoga which is knowledge of the Self. Now this renunciation of karma or कर्म-संन्यास represents two attitudes:

   1. कर्म-संबन्ध-संन्यासः - renunciation of any connection with action. The person sees oneself as mere witness while actions pertain to body-mind complex as given in verses 3.27 and 3.28. Also perceives Brahman as the reality in all facets of action as in 4.24. Also given in Brihadaranyaka Upanishad 4.2.7:

ध्यायति इव लीलायति इव । as though meditating as though playing.

2. कर्म-मिथ्यत्व-निश्चयः - decisively knowing that actions are in the realm of change and hence mithya as given in verse 3.27.

Both these aspects are also captured by a jnani’s vision of seeing akarma in karma and karma in akarma in verse 4.18.

All actions pertain to either punya or papa. A योगसंन्यस्तकर्मा who is doing कर्म-संन्यास will have no effect of this punya or papa because this person has given up कर्तृत्व-भाव or sense of I am a doer itself.

2. ज्ञानसंछिन्नसंशयः - ज्ञानेन आत्मेश्वरैकत्वदर्शनलक्षणेन संछिन्नः संशयो यस्य सः ज्ञानसंछिन्नसंशयः - one whose doubts have been destroyed by the knowledge which is in the form of vision of the oneness of jiva and Lord.

Mundakopanishad 2.2.8 states this:
भिद्यते हृदयग्रन्थिः छिद्यन्ते सर्वसंशयाः।
क्षीयन्ते चास्य कर्माणि तस्मिन् दृष्टे परावरे॥
When the Supreme Reality—both higher and lower—is seen (knowledge which is oneness of jiva and Ishvara आत्मेश्वरैकत्वदर्शन given by Sankaracharya), the knot of the heart is broken (ignorance), all doubts are cut asunder, and all karma is destroyed.

3. आत्मवान् अप्रमत्तः गुणचेष्टारूपेण दृष्टानि कर्माणि - one who is focussed on the Self, not distracted and sees all actions are done by body-mind-complex, not I. In every moment, the person keeps the awareness of oneself as Consciousness and all action done by body-mind complex, that is changeful, as mithya. So being योगसंन्यस्तकर्मा always is आत्मवान्.

One can say, one becomes योगसंन्यस्तकर्मा after sravana, ज्ञानसंछिन्नसंशयः after manana and आत्मवान् is n nididhyasana. Thus jnana-yoga has been mentioned in this verse as a direct path to realisation of the Self.

Sankaracharya says the next verse says one should be devoid of two kinds of doubts by establishing in yoga:

1. आत्मस्वरूपसंशय - a doubt about the nature of the Self, कर्मयोगानुष्ठानात् अशुद्धिक्षयहेतुकज्ञानसंछिन्नसंशयः न निबध्यते कर्मभिः ज्ञानाग्निदग्धकर्मत्वादेव - by following Karma Yoga, doubts about the akratrtva of the Self are removed by knowledge which is the cause for the removal of all impurities, such a person is not bound by actions, due to all karma being burned by knowledge. 

2. ज्ञानकर्मानुष्ठानविषयसंशय - doubt about whether to follow Karma Yoga or Jnana Yoga which Arjuna had raised in the beginning of Chapter-3.

तस्मादज्ञानसंभूतं हृत्स्थं ज्ञानासिनाऽऽत्मनः।

छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत॥४२॥

भारत तस्मात् (त्वम्) आत्मनः एनम् अज्ञानसंभूतम् हृत्स्थम् संशयम् ज्ञानासिना छित्त्वा योगम् आतिष्ठ, (युद्धाय) उत्तिष्ठ। 

तस्मात् = therefore, अज्ञानसंभूतम् = born of ignorance, हृत्स्थम् = seated in the intellect, ज्ञानासिना = with the sword of knowledge, आत्मनः = about the Self, छित्वा = having cut, एनम् = this, संशयम् = doubt, योगम् = Karma Yoga, आतिष्ठ = be established, उत्तिष्ठ = arise, भारत = O Bharata

O Bharata! Therefore, with the sword of knowledge, having cut this doubt about the Self which is seated in the intellect, born of ignorance, (you) arise (to fight) established in Karma Yoga.

तस्मात् – अव्ययम्
अज्ञानसम्भूतम् – अज्ञानसम्भूत, नपुं, द्वि, एक
हृत्स्थम् – हृत्स्थ, नपुं, द्वि, एक
ज्ञानासिना – ज्ञानासि, पुं, तृ, एक
छित्त्वा – अव्ययम्, कृदन्तरूपाणि - छिद् + क्त्वा - छिदिँर् द्वैधीकरणे - रुधादिः - अनिट्
एनम् – इदम्, पुं, द्वि, एक
संशयम् – संशय, पुं, द्वि, एक
योगम् – योग, पुं, द्वि, एक
आतिष्ठ – आङ् + स्था धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मैपदम् - ष्ठा गतिनिवृत्तौ - भ्वादिः, म-पु, एक
उत्तिष्ठ – उत् + स्था धातुरूपाणि - कर्तरि प्रयोगः लोट् लकारः परस्मैपदम् - ष्ठा गतिनिवृत्तौ - भ्वादिः, म-पु, एक
भारत – भारत, पुं, सं, एक

तस्मात् पापिष्ठम् अज्ञानसंभूतम् अज्ञानात् अविवेकात् जातं हृत्स्थं हृदि बुद्धौ स्थितं ज्ञानासिना शोकमोहादिदोषहरं सम्यग्दर्शनं ज्ञानं तदेव असिः खङ्गः तेन ज्ञानासिना आत्मनः स्वस्य आत्मविषयत्वात् संशयस्य। न हि परस्य संशयः परेण च्छेत्तव्यतां प्राप्तः येन स्वस्येति विशेष्येत। अतः आत्मविषयोऽपि स्वस्यैव भवति। छित्त्वा एनं संशयं स्वविनाशहेतुभूतम् योगं सम्यग्दर्शनोपायं कर्मानुष्ठानम् आतिष्ठ कुर्वित्यर्थः। उत्तिष्ठ च इदानीं युद्धाय भारत इति।।

Therefore (तस्मात्), after having removed this doubt (छित्त्वा एनं संशयं), which is the cause of one’s destruction (स्वविनाशहेतुभूतम्), by that sword of knowledge (तेन ज्ञानासिना) — the right knowledge that destroys the faults of sorrow, delusion, etc. (शोकमोहादिदोषहरं सम्यग्दर्शनं ज्ञानं), the sword of that (knowledge) alone (तदेव असिः खङ्गः) — due to the topic of the one’s own doubt being the Self (आत्मनः स्वस्य आत्मविषयत्वात् संशयस्य), which is the most sinful (पापिष्ठम्), born out of ignorance and non-discrimination (अज्ञानसंभूतम् अज्ञानात् अविवेकात् जातं), seated in the intellect (हृत्स्थं हृदि बुद्धौ स्थितं), you do (आतिष्ठ कुरु) discipline of Karma Yoga (योगं कर्मानुष्ठानम्) which is the means for right knowledge (सम्यग्दर्शनोपायं) — this is the meaning (इत्यर्थः). “O Bharata, get up and fight now.” (उत्तिष्ठ च इदानीं युद्धाय भारत इति). Because (हि) it is not seen (न प्राप्तः) that the doubt of someone (परस्य संशयः) is removed by someone else (परेण च्छेत्तव्यतां) due to which (येन) one has to specify “one’s own” (स्वस्येति विशेष्येत). Therefore (अतः), even though the topic (of the doubt is) the Self (आत्मविषयोऽपि), it is one’s own (स्वस्यैव भवति). 

Notes: Remove doubt at every level through knowledge of appropriate kind and engage in action as Karma Yoga
If the doubt concerns the Self, it must be removed by knowledge through śravaṇa and manana in Jñāna Yoga. Even an ignorant person may ask: ‘Is there truly an ātman apart from body and mind?’ Such a doubt, born of sheer ignorance, does not yet qualify one for Jñāna Yoga. For them, the Gītā prescribes Karma Yoga and Upāsanā to purify the mind. But when the same doubt arises in one already endowed with viveka (discrimination) and vairāgya (dispassion), it takes a subtler form: ‘Who am I? What is the reality of all that is perceived? Am I the substratum of all appearances?’ For such a seeker, Jñāna Yoga is the direct path, then śravaṇa and manana alone can remove the doubt. Indeed, the Kenopaniṣad addresses precisely this kind of mature seeker, as Śaṅkara notes in his bhāṣya.

Kathopanishad also states this two-step process:

नैव वाचा न मनसा प्राप्तुं शक्यो न चक्षुषा ।

अस्तीति ब्रुवतोऽन्यत्र कथं तदुपलभ्यते ॥२.३.१२॥

It cannot be attained by speech, not by mind, not by eye. Only the one who says It is, knows, how can any other person know it?

अस्तीत्येवोपलब्धव्यस्तत्त्वभावेन चोभयोः ।

अस्तीत्येवोपलब्धस्य तत्त्वभावः प्रसीदति ॥२.३.१३॥

(Through the effects of existence and upadhi like intellect Self) is (existing) indeed should be realized. Then (devoid of the effects of existence and upadhi like intellect) the real nature of (the Self should be realized). Of the two, the one who realizes the Self as merely existing becomes favorable for revelation of the real nature of Self.

अज्ञानसंभूतम् हृत्स्थम् - this doubt arises from ignorance of the Self and it is seated in the intellect whose goloka or physical manifestation is the heart. This is to negate the nyaya position where doubt is placed in the Self. This verse is similar to 15.3 where the sword of vairagya was mentioned to cut samsara ashvattha tree.

If there is a doubt about what to follow between Jnana Yoga or Karma Yoga, then remove that doubt and follow Karma Yoga. The very fact that one still has a doubt about what to follow, shows the person is qualified only for Karma Yoga. Because, if the person has enough vairagya and viveka, then Jnana Yoga will naturally appeal and the doubt whether to even do Karma Yoga will not even arise, because renunciation of action or its result will be already in place and so where is question of even doing Karma Yoga?

The word आत्मनः that qualifies the doubt can mean - one’s own or about the Self. Since no one removes doubt of someone else’, here it means about the Self.

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे ज्ञानकर्मसंन्यासयोगो नाम चतुर्थोऽध्यायः ॥ ४॥