Jñāna Karma Sannyāsa Yoga

।।4.1 4.3।।एवमित्यादि उत्तमम् इत्यन्तम्। एतच्च गुरुपरम्पराप्राप्तमपि (S परम्परायातमपि K परम्परया प्राप्तमपि) अद्यत्वे नष्टमित्यनेन (S N अद्यत्वे तन्नष्ट) भगवान् अस्य ज्ञानस्य दुर्लभतां गौरवं च प्रदर्शयति। भक्तोऽसि मे सखा चेति। त्वं भक्तः मत्परमः सखा च। चशब्देन अन्वाचय उच्यते। तेन यथा भिक्षाटने भिक्षायां प्राधान्यं गवानयने त्वप्राधान्यम् एवं भक्तिरत्र गुरुं प्रति प्रधानं न सखित्वमपीति तात्पर्यार्थं।

4.1 See Comment under 4.3

।।4.1 4.3।।एवमित्यादि उत्तमम् इत्यन्तम्। एतच्च गुरुपरम्पराप्राप्तमपि (S परम्परायातमपि K परम्परया प्राप्तमपि) अद्यत्वे नष्टमित्यनेन (S N अद्यत्वे तन्नष्ट) भगवान् अस्य ज्ञानस्य दुर्लभतां गौरवं च प्रदर्शयति। भक्तोऽसि मे सखा चेति। त्वं भक्तः मत्परमः सखा च। चशब्देन अन्वाचय उच्यते। तेन यथा भिक्षाटने भिक्षायां प्राधान्यं गवानयने त्वप्राधान्यम् एवं भक्तिरत्र गुरुं प्रति प्रधानं न सखित्वमपीति तात्पर्यार्थं।

4.2 See Comment under 4.3

।।4.1 4.3।।एवमित्यादि उत्तमम् इत्यन्तम्। एतच्च गुरुपरम्पराप्राप्तमपि (S परम्परायातमपि K परम्परया प्राप्तमपि) अद्यत्वे नष्टमित्यनेन (S N अद्यत्वे तन्नष्ट) भगवान् अस्य ज्ञानस्य दुर्लभतां गौरवं च प्रदर्शयति। भक्तोऽसि मे सखा चेति। त्वं भक्तः मत्परमः सखा च। चशब्देन अन्वाचय उच्यते। तेन यथा भिक्षाटने भिक्षायां प्राधान्यं गवानयने त्वप्राधान्यम् एवं भक्तिरत्र गुरुं प्रति प्रधानं न सखित्वमपीति तात्पर्यार्थं।

4.1-3 Evam etc. upto uttamam. Eventhough it has come down by regular succession of teacher, it is lost now. By this [statement] the Bhagavat indicates the rarity (or difficulty) and respectability of this knowledge. You are My devotee and friend too : You are a devotee having nothing but Me as your final goal and you are a friend too. This 'too' indicates the secondary importance [of the friendship]. Hence, just as in the sentence 'wander begging food [etc]', the importance lies in the act of begging food, but unimportance in the act of bringing the cow; in the same way, in the present case it is devotion towards the teacher that is important and not the friendship also. This is the idea intended here.

।।4.4।।अपरमिति। अर्जुनो भगवत्स्वरूपं जानन्नपि लोके स्फुटीकर्तुं पृच्छति।

4.4 Even though he knows the nature of the Lord, Arjuna asks this estion in order to publisize it to the world.

।।4.5 4.9।।बहूनि इत्यादि अर्जुन इत्यन्तम्। श्रीभगवान् किल पूर्णषाड्गुण्यत्वात् शरीरसंपर्कमात्ररहितोऽपि स्थितिकारित्वात् कारुणिकतया आत्मांशं सृजति। आत्मा पूर्णषाड्गुण्यः अंशः उपकारकत्वेन अप्रधानभूतो ( N omit अ) यत्र तत् आत्मांशं शरीरं गृह्णाति इत्यर्थः। अत एवास्य जन्म दिव्यम् यत आत्ममायया योगप्रज्ञया स्वस्वातन्त्रयशक्त्या ( omits स्व) आरब्धम् न कर्मभिः। कर्मापि दिव्यम् फलदानासमर्थत्वात्। यश्चैवमेतत्तत्त्वं वेत्ति आत्मन्यप्येवमेव मन्यते सोऽवश्यं भगवद्वासुदेवतत्त्वं जानाति।

4.5 See Comment under 4.9

।।4.5 4.9।।बहूनि इत्यादि अर्जुन इत्यन्तम्। श्रीभगवान् किल पूर्णषाड्गुण्यत्वात् शरीरसंपर्कमात्ररहितोऽपि स्थितिकारित्वात् कारुणिकतया आत्मांशं सृजति। आत्मा पूर्णषाड्गुण्यः अंशः उपकारकत्वेन अप्रधानभूतो ( N omit अ) यत्र तत् आत्मांशं शरीरं गृह्णाति इत्यर्थः। अत एवास्य जन्म दिव्यम् यत आत्ममायया योगप्रज्ञया स्वस्वातन्त्रयशक्त्या ( omits स्व) आरब्धम् न कर्मभिः। कर्मापि दिव्यम् फलदानासमर्थत्वात्। यश्चैवमेतत्तत्त्वं वेत्ति आत्मन्यप्येवमेव मन्यते सोऽवश्यं भगवद्वासुदेवतत्त्वं जानाति।

4.6 See Comment under 4.9

।।4.5 4.9।।बहूनि इत्यादि अर्जुन इत्यन्तम्। श्रीभगवान् किल पूर्णषाड्गुण्यत्वात् शरीरसंपर्कमात्ररहितोऽपि स्थितिकारित्वात् कारुणिकतया आत्मांशं सृजति। आत्मा पूर्णषाड्गुण्यः अंशः उपकारकत्वेन अप्रधानभूतो ( N omit अ) यत्र तत् आत्मांशं शरीरं गृह्णाति इत्यर्थः। अत एवास्य जन्म दिव्यम् यत आत्ममायया योगप्रज्ञया स्वस्वातन्त्रयशक्त्या ( omits स्व) आरब्धम् न कर्मभिः। कर्मापि दिव्यम् फलदानासमर्थत्वात्। यश्चैवमेतत्तत्त्वं वेत्ति आत्मन्यप्येवमेव मन्यते सोऽवश्यं भगवद्वासुदेवतत्त्वं जानाति।

4.7 See Comment under 4.9

।।4.5 4.9।।बहूनि इत्यादि अर्जुन इत्यन्तम्। श्रीभगवान् किल पूर्णषाड्गुण्यत्वात् शरीरसंपर्कमात्ररहितोऽपि स्थितिकारित्वात् कारुणिकतया आत्मांशं सृजति। आत्मा पूर्णषाड्गुण्यः अंशः उपकारकत्वेन अप्रधानभूतो ( N omit अ) यत्र तत् आत्मांशं शरीरं गृह्णाति इत्यर्थः। अत एवास्य जन्मदिव्यम् यत आत्ममायया योगप्रज्ञया स्वस्वातन्त्रयशक्त्या ( omits स्व) आरब्धम् न कर्मभिः। कर्मापि दिव्यम् फलदानासमर्थत्वात्। यश्चैवमेतत्तत्त्वं वेत्ति आत्मन्यप्येवमेव मन्यते सोऽवश्यं भगवद्वासुदेवतत्त्वं जानाति।

4.8 See Comment under 4.9

।।4.5 4.9।।बहूनि इत्यादि अर्जुन इत्यन्तम्। श्रीभगवान् किल पूर्णषाड्गुण्यत्वात् शरीरसंपर्कमात्ररहितोऽपि स्थितिकारित्वात् कारुणिकतया आत्मांशं सृजति। आत्मा पूर्णषाड्गुण्यः अंशः उपकारकत्वेन अप्रधानभूतो ( N omit अ) यत्र तत् आत्मांशं शरीरं गृह्णाति इत्यर्थः। अत एवास्य जन्म दिव्यम् यत आत्ममायया योगप्रज्ञया स्वस्वातन्त्रयशक्त्या ( omits स्व) आरब्धम् न कर्मभिः। कर्मापि दिव्यम् फलदानासमर्थत्वात्। यश्चैवमेतत्तत्त्वं वेत्ति आत्मन्यप्येवमेव मन्यते सोऽवश्यं भगवद्वासुदेवतत्त्वं जानाति।

4.5-9 Bahuni etc. upto Arjuna. Indeed the Bhagavat is Himself devoid of all bodily connections on account of His having the group of the 'six attributes' in toto. Yet, out of His nature of stabilising [the universe], and out of compassion, He sends forth (or creates) that is which the Self is secondary. The meaning is this : He takes hold of a body, in which the Self, with the group of 'six alities' in full, remains secondary because of Its role as a helper of the body. On account of this, His birth is divine. For, it has been created not by the results of actions, but by His own Trick-of-Illusion, by the highest knowledge of Yoga, and by the energy of Freedom of His own. His action too is divine, as it is incabable of yielding fruits [for Him]. Whosoever knows this truth in this manner i.e., realises in his own Self also in this manner, he necessarily understands the Bhagavat Vasudeva beng.

।।4.10।।वीतेति। तथा चैवं विदन्तो मन्मयत्वात् परिपूर्णच्छत्वात् क्रोधादिरहिताः निष्फलं कर्म करणीयं कुर्वाणाः बहवो मत्स्वरूपमवाप्ताः।

4.10 Vita-etc. Therefore many persons, who realise in this manner are free anger etc., because they have [all] their desires completely fulfilled, due to their being full of Me; and who perform actions which are to be performed and which do not yield any fruit [for them] - they have attained My own nature. For-

।।4.11 4.12।।यतः ये यथेति। कांक्षन्त इति। ये यथैव (S K ययैव) बुद्ध्या मामाश्रयन्ते तान् प्रति तदेव स्वरूपमहं गृह्णन् ताननुगृह्णामि। एवमेव मदीयं मार्गं मन्मया अमन्मयाश्च सर्व एवानुवर्तन्ते। न हि ज्योतिष्टोमादिरन्यो मार्गः मदीयैव सा तथेच्छा। वक्ष्यते हि चातुर्वर्ण्य मया सृष्टमिति।अन्यस्तु आह लिङ्गर्थे लट् यथा अतिरात्रे षोडशिनं गृह्णन्ति इत्यत्र (S omits इत्यत्र) गृह्णीयु इत्यर्थः एवमिहापि अनुवर्तन्ते (N omits अनुवर्तन्ते) अनुवर्तेरन् इति।मानुषे एव लोके भोगापवर्गलक्षणा सिद्धिः नान्यत्रेति।

4.11 See Comment under 4.12

।।4.11 4.12।।यतः ये यथेति। कांक्षन्त इति। ये यथैव (S K ययैव) बुद्ध्या मामाश्रयन्ते तान् प्रति तदेव स्वरूपमहं गृह्णन् ताननुगृह्णामि। एवमेव मदीयं मार्गं मन्मया अमन्मयाश्च सर्व एवानुवर्तन्ते। न हि ज्योतिष्टोमादिरन्यो मार्गः मदीयैव सा तथेच्छा। वक्ष्यते हि चातुर्वर्ण्य मया सृष्टमिति।अन्यस्तु आह लिङ्गर्थे लट् यथा अतिरात्रे षोडशिनं गृह्णन्ति इत्यत्र (S omits इत्यत्र) गृह्णीयु इत्यर्थः एवमिहापि अनुवर्तन्ते (N omits अनुवर्तन्ते) अनुवर्तेरन् इति।मानुषे एव लोके भोगापवर्गलक्षणा सिद्धिः नान्यत्रेति।

4.11-12 Ye yatha etc. and Kanksantah etc. Different persons with differents forms in their mind take refuge in Me. Assuming the same [respective] forms for them I favour the. Only in this manner, those who are full of Me and those who are not so-all just follow my Path. For [even the performance of sacrifices] Jyotistoma and so on, is not a different path; that is also My own will of that nature. Indeed it is going to be declared [by the Lord] as 'the four-fold caste-structure has been created by Me'. Some one says : The Present Tense (anuvarttante) is in the sense of Potential. Just as in the sentence 'They take hold of the group of sixteen in the Atiratra [sacrifce]', the expression 'They take hold of' means 'They should take hold of' in the same way in the present sentence too 'they follow', means 'they should follow'. The success [of the action] viz., the enjoyment and emancipation is [achieved] here alone in this word of men and not anywhere else.

।।4.13 4.14।।चातुर्वर्ण्यमिति। न मामिति। मम किल कथमाकाशकल्पस्य कर्मभिः लेपः आकाशप्रतिमत्वं कामनाभावात्। इति (S इत्यनेन) ज्ञानप्रकारेण यो भगवन्तमेवाश्रयते सर्वत्र सर्वदा आनन्दघनं परमेश्वरमेव न वासुदेवात्परमस्ति किंचित् इति रीत्या ( N K नीत्या) विमृशति तस्य किं कर्मभिः बन्धः।

4.13 See Comment under 4.14

।।4.13 4.14।।चातुर्वर्ण्यमिति। न मामिति। मम किल कथमाकाशकल्पस्य कर्मभिः लेपः आकाशप्रतिमत्वं कामनाभावात्। इति (S इत्यनेन) ज्ञानप्रकारेण यो भगवन्तमेवाश्रयते सर्वत्र सर्वदाआनन्दघनं परमेश्वरमेव न वासुदेवात्परमस्ति किंचित् इति रीत्या ( N K नीत्या) विमृशति तस्य किं कर्मभिः बन्धः।

4.13-14 Catur-varnyam etc. Na mam etc. How can there be taint of actions in Me Who remain like the ether ? The comparison with ether is due to the absence of desire [in both]. As such etc. : whosoever, with this sort of thought, takes refuge in the Bhagavat i.e. contemplates everywhere at all times on the Bliss-dense Supreme Lord as 'There exits nothing othe than Vasudeva [the Absolute]' - for him can there be any bondage by actions ?

।।4.15।।एवमिति। तस्मादनया बुद्ध्या पवित्रीकृतस्त्वमपि कर्माण्यवश्यं कर्तव्यानि कुरु।

4.15 Evam etc. Therefore being purified by this [sort of] conviction you too should perform actions that are to be necessarily performed. But, if it is said that success would result just from the non-performance of action, that is not correct. For -

।।4.16 4.17।।अथ उच्यतेऽकरणादेव सिद्धिरिति तन्न। यतः किं कर्म इति। कर्मणो ह्यपि इति। कर्माकर्मणोर्विभागः दुष्परिज्ञानः। तथा च विहिते कर्मण्यपि (S N तथा च ( N omit च) कर्मण्यपि ( णोऽपि) मध्ये दुष्टं कर्मास्ति अग्निष्टोमे इव पशुवधः। विरुद्धेऽपि च कर्मणि शुभमस्ति कर्म। तथाहि ( N यथा instead of तथा हि) हिंस्रप्राणिवधे प्रजोपतापाभावः। अकरणेऽपि च शुभाशुभं कर्म अस्ति वाङ्मनसकृतानां कर्मणामवश्यं भावात् (S श्यभावित्वात् K ( n) वित्वादिति) तेषां ज्ञानमन्तरेण दुष्परिहरत्वात्। अतः कुशलैरपि गहनत्वात् कर्म न ज्ञायते अनेन (S तेन) शुभकर्मणा शुभमस्माकं भविष्यति अनेन च कर्मणामनारंभेण मोक्षो न (नो) भविष्यति इति। तस्माद्वक्ष्यमाणो विज्ञानवह्निरेव अवश्यं सकलशुभाशुभकर्मेन्धनप्लोषसमर्थः शरणत्वेनान्वेष्य इति भगवतोऽभिप्रायः।

4.16 See Comment under 4.17

।।4.16 4.17।।अथ उच्यतेऽकरणादेव सिद्धिरिति तन्न। यतः किं कर्म इति। कर्मणो ह्यपि इति। कर्माकर्मणोर्विभागः दुष्परिज्ञानः। तथा च विहिते कर्मण्यपि (S N तथा च ( N omit च) कर्मण्यपि ( णोऽपि) मध्ये दुष्टं कर्मास्ति अग्निष्टोमे इव पशुवधः। विरुद्धेऽपि च कर्मणि शुभमस्ति कर्म। तथाहि ( N यथा instead of तथा हि) हिंस्रप्राणिवधे प्रजोपतापाभावः। अकरणेऽपि च शुभाशुभं कर्म अस्ति वाङ्मनसकृतानां कर्मणामवश्यं भावात् (S श्यभावित्वात् K ( n) वित्वादिति) तेषां ज्ञानमन्तरेण दुष्परिहरत्वात्। अतः कुशलैरपि गहनत्वात् कर्म न ज्ञायते अनेन (S तेन) शुभकर्मणा शुभमस्माकं भविष्यति अनेन च कर्मणामनारंभेण मोक्षो न (नो) भविष्यति इति। तस्माद्वक्ष्यमाणो विज्ञानवह्निरेव अवश्यं सकलशुभाशुभकर्मेन्धनप्लोषसमर्थः शरणत्वेनान्वेष्य इति भगवतोऽभिप्रायः।

4.16-17 Kim karma etc. Karmanah etc. The classification of [good] action and non-action is difficult to comprehend. That is to say there is bad action even among the action that has been ordained [in the scriptures], just as the animal-slaughter in the [pious] Agnistoma sacrifice. Again, even in the midst of action, that goes against [the scripture], there is auspicious action; for example there is an end for the trouble of the people in the act of killing a murderous animal. Even in the case of non-performance of action, there do exist [both] the auspicious and inauspicious acts; for there will be necessarily [some] acts performed by the sense of speech and by the mind as they are difficult to avoid without wisdom. Therefore on account of its mysterious nature, even hte experts have not properly understood the action as : 'Prosperity would be for as by this [particular] auspicious action; and emancipation would be for us by that [particular] non-undertaking of [certain] actions'. Therefore, it is the fire of wisdom taught in the seel, that alone is capable of positively burning down the fuel of all the auspicious and inauspicious actions; and hence that is to be sought after as a refuge. This is what is intended by the Bhagavat. In order to calrify the same, [the Lord] says -

।।4.18।।तमेव उद्बोधयितुमाह कर्मणि इति। आत्मीयेषु कर्मसु यः अकर्तृत्वं पश्यति प्रशान्ततया अकर्मसु च परकृतेषु आत्मकृतत्वं जानाति परिपूर्णोदितरूपत्वेन स एव सर्वस्य मध्ये बुद्धिमान् कार्त्स्येन साकल्येनासौ कर्म करोति अतोऽस्य केन कर्मणा फलं दीयताम इति उदितदशायाम्। प्रशान्तत्वे तु कृत्स्नानि कर्माणि कृन्तति छिनत्ति। अतः सर्वमेव कर्म करोति न किञ्चिद्वा करोति इत्युपनिषत्।

4.18 Karmani etc : He who finds the actions, [seemingly] of his own, to be non-actions [of his], on account of his being non-performer [of any action], because of his state of total tranility; and he who recognises the non-actions [of his] i.e., the actions performed by others, as actions being performed by himself (or who recognises the non-actions undertaken by others as being undertaken by himself), because of his intrinsic nature of the fully risen state; that person alone is a man of intelligence in the midst of all; and he [alone] performs action fully i.e., in its entirity. Therefore what fruit should be borne for him by what action ? This is at the stage of rising. But, at the stage of total tranility he injures, or cuts all actions. Thus he performs all action or performs no action. This is the secret and sacred knowledge, got by sitting near (by serving) the feet of the preceptors. Therefore -

।।4.19।।अत एव यस्येति। कामेषु काम्यमानेषु फलेषु संकल्पं विहाय क्रियमाणानि कथितकथयिष्यमाणस्वरूपे ज्ञानाग्नौ अनुप्रवि(वे)श्य दह्यन्ते।

4.19 Yasya etc. The actions, performed without intention for the desirable objects, - i.e., the fruits desired for - are burnt up by putting them into the fire of wisdom, the nature of which has been earlier described , and also is to be described in the seel.

।।4.20 4.21।।त्यक्त्वेति। निराशीरिति। अभिप्रवृत्तोऽपि आभिमुख्येन प्रवृत्तोऽपि। शरीरोपयोगि इन्द्रियव्यापारात्मकं कर्म शारीरं यत् मनोबुद्धिभ्यां न तथा अनुरञ्जितम्।

4.20 See Comment under 4.21

।।4.20 4.21।।त्यक्त्वेति। निराशीरिति। अभिप्रवृत्तोऽपि आभिमुख्येन प्रवृत्तोऽपि। शरीरोपयोगिइन्द्रियव्यापारात्मकं कर्म शारीरं यत् मनोबुद्धिभ्यां न तथा अनुरञ्जितम्।

4.21 Tyaktva etc. Nirasih etc. Even though he sets upon : Even though he is directly exerting in. Bodily action : the action which is in the form of activity of the organs for simply maintaining the body, and which is not coloured (desired) so much by the mind and intellect.

।।4.22।।यदृच्छेति। कृत्वापि न निबध्यते। कर्मकर्तरि प्रयोगः। स्वयमेव हि आत्मानं बध्नाति फलवासनाकालुष्यमुपाददानः ( N उपाददानः गृह्णानः) इत्यर्थः (S omits इत्यर्थः)। अन्यथा जडानां कर्मणां बन्धने स्वातन्त्र्यं न तथा हृदयंगमम्।

4.22 Yadrccha-etc. He does not get bound even when he acts : Here nibadhyate 'gets bound' is a usage of transitive verb with its object functioning as the subject. [Hence] the meaning is : The Self binds Itself by undertaking the dirt of mental impressions for fruits [of action]. Otherwise [the usage would amount to attribute] freedom of actions to the insentient in binding [the Self] - a proposition which is not a very happy one.

।।4.23।।गतसंगस्येति। यज्ञायेति जातावेकवचनम्। यज्ञाः वक्षामाणलक्षणाः।

4.23 Gatasangasya etc. For sacrifice (yajnaya) : The singular number is to be construed with the class [yajnatva]. [Hence the meaning is] : 'The sacrifice' that are being defined in the seel. It has been said 'for the sake of sacrifice etc.' Now their general nature, [the Lord] describes :

।।4.24।।यज्ञायेत्युक्तम् तत्स्वरूपसामान्यं तावदाह ब्रह्मार्पणमिति। ब्रह्मणि अर्पणं तत एव प्रवृत्तस्य पुनस्तत्रैव अनुप्रवेशनं यस्य तत्। ब्रह्म समग्रं विश्वात्माकं यदेतत् हविः तत् ब्रह्मणि परमबोधे प्रशान्ते अग्नौ ब्रह्मणा येन केनचित् कर्मणा हुतं तद्दीप्त्यभिवृद्धये समर्पितम् इति ईदृशं ब्रह्मकर्मैव समाधिः यस्य योगिनः तेन ब्रह्मैव गन्तव्यं ज्ञेय नान्यत् ( नान्यदपि) किञ्चित् अन्याभावात्।यदि वा तदर्थेन यदर्थाक्षेपात् एवं संबन्धः यत् खलु ब्रह्मस्वरूपेण यजमानेन ब्रह्माग्नौ ब्रह्महविर्हुतं ब्रह्मणि(णे) ब्रह्मस्वभावदेवतोद्देशेन अर्पणं यस्य तत् एवंभूतं यत् ब्रह्मकर्म तदेव समाधिः आत्मस्वरूप ( omits स्वरूप) लाभोपायत्वात् तेन ब्रह्मकर्मसमाधिना नान्यत् फलमवाप्यते अपि तु ब्रह्मैव इति। ये यथा मा प्रपद्यन्ते इति निर्वाहितम्। मितस्वरूपीकृतमदात्मकयज्ञस्वभावा इति तादृशफलभागिन इत्यन्यत् ( K इत्युक्तम्)। अपरिमितपरिपूर्णमदात्मकयज्ञस्वरूपवेदिनस्तु कथं परिमितफललवलापट्यभागिनो भवेयुरिति तात्पर्यम् इति।अनेन श्लोकेन वक्ष्यमाणैश्च श्लोकैः परमं रहस्यमुपनिबद्धम्। तच्चास्माभिर्मितबुद्धिभिरपि यथाबुद्धि यथागुर्वाम्नायं च विवृतम्। मुखसंप्रदायक्रममन्तरेण नैतन्नभश्चित्रमिव चित्तमुपारोहति इति न वयमुपालम्भनीयाः।अत्र कैश्चित् हविषः अग्नेः करणानां च स्रुगादीनां क्रियायाश्च ब्रह्मविशेषणत्वमित्युक्तम् ( S अत्र हविषः मिति कैश्चिदुक्तम्) तदुपेक्ष्यमेव। तेषां रहस्यसप्रदायक्रमे (S संप्रदाये) अक्षुण्णत्वात्।

4.24 Brahmarpanam etc. That is to be offered to the Brahman (list) : that, the offering of which is in the Brahman i.e., the reentrance of which is only into That, just from which it has originated. The Brahman (2nd) : That which is the same as the entire universe what we see - this is that very oblation. Into the Brahman-fire : into the fire which is the same as the Brahman, the highly tranil Supreme Consciousness. By the Brahman : by one or the other action. Is poured : is offered for the augmentation of It's lumination. Hence, a man of Yoga, whose Brahman-action of this sort is itself a deep concentration - by him, the Brahman alone is [a goal] to be attained i.e., to be realised, not anything else; for there is no other thing. Alternatively [in the verse] the meaning 'by him' brings in, by implication, the meaning 'by whom'. So the following is the alignment [of words] : The action, in which the Brahman-oblation, intended to be an offering to a deity of the Brahman-nature, has been indeed poured into the Brahman-fire by the sacrificer, identical with the Brahman - that very Brahman-action of this sort is itself a deep contemplaiton, because it is the means to gain the innate nature of the Self. And what is attained by this Brahman-action-contemplation is the very Brahman Itself and not any other fruit. Indeed it has been maintained [by the Lord] as : 'The way in which men resort to Me, [in the same way I favour them]'. (IV, II) 'Those, who have cultivated the nature of performing sacrifice which is nothing but Me, but of the delimited nature - they attain, therefore, the fruit of similar [limited] nature. This is different matter. But, with regard to those who have realised the nature of the sacrifice identical with Me ( the Supreme Consciousness), the Unlimited and complete; how could they be entertaining a craving for a bit of limited fruit ?' This is the idea here. Thus, a top secret is furnished by this and by the succeeding verses. that has been also detailed by us (Ag.) - even though our intelligence is limited - as far as our intelligence permits, by not transgressing the instructions of our preceptors. Maybe, for a person without a regular course of the oral tradition [of the system], this looks like a picture painted on the sky and does not appeal to his mind. On that account we should not be blamed. It has been declared by some, in this context, that [here in this verse] the oblation, the fire and the instruments like sruk [used for offering the oblation into the fire in the sacrifice] and also the act [of offering] are all adjectives alifying the Brahmam. This [explanation] deserves to be ignored. For, these commentators have not troden on the path of the secret tradition.

।।4.25।।दैवमेवेति। अपरे दैवानि क्रीडनशीलानि (K क्रीडाशीलानि) इन्द्रियाणि आश्रित्य यः स्थितो यज्ञो निजविषयग्रहणलक्षणः तमेव परितः उपासते आमूलाद्विमृशन्ते स्वात्मलाभं लभन्ते। अत एव ते योगिनः सर्वावस्थासु सततमेव योगयुक्तत्वात्। नित्ययोगे ह्यत्रायं मत्वर्थीयः इनिः । एनमेव च विषयग्रहणात्मकं यज्ञं यज्ञेनैव तेनैव उक्त लक्षणेन अपरे पूरयितुमशक्ये ब्रह्माग्नौ जुह्वति इति कैश्चित् व्याख्यातम्।मुनेस्तु पौर्वापर्याविरुद्धत्वात् योऽर्थ तस्य हृदि स्थितः तं प्रकाशयामः। केचिद्योगयुक्तः सन्तो दैवं नानारूपेन्द्रादिदेवतोद्देशेनैव बाह्यद्रव्यमयं यज्ञमुपाचरन्ति। तं च क्रियमाणमेव यज्ञं यज्ञेन कर्तव्यमिदमित्येव बुद्ध्या फलानपेक्षया (S पेक्षितया) अपरे दुष्पूरे ब्रह्माग्नौ अर्पयन्तीति द्रव्ययज्ञा अपि परं ( omits परम) ब्रह्म यान्ति। यतो वक्ष्यते सर्वेऽप्येते यज्ञविदः इति (गीता 4.30) श्रुतिरपियज्ञेन यजमयजन्त देवाः(ऋ. सं. X 164 50 ) इति।

4.25 Daivam etc. the Devas are the sense-organs that are playful. The yajna that stands based on them is nothing but the act of receiving objects of their own. Certain persons are thoroughly devoted only to that yajna, i.e., they gain the gain of their own Self by examining this (yajna) from its root . That is why they are men of Yoga; for, they are absorbed in the Yoga permanently at all stages. Indeed in Yogin the suffix ini, a synonym of matup, here signifies 'perpetual connection'. Further, they (Yogins) pour, as an offering, the self-same yajna, above defined, into the Brhaman-fire that is insatiable i.e. that cannot be satisfied. Thus [the verse] has been interpreted by some. However, the Sage (the author of the Gita) does not violate the context. Hence, that meaning which exists in his heart we shall show : Certain masters of Yoga perform godly sacrifice i.e., sacrifice, consisting of external objects, and intending only deities like Indra etc., of varied forms. Further, with a single conviction that 'It is a Yajna and a thing to be performed', i.e., with no craving for fruit, they offer the same sacrifice, that is being performed, into the Brahman - fire which is insatiable i.e., difficult to satisfy. Thus even those, who perform sacrificial rites with material objects, attain the Supreme Brahman. For, it is going to be declared in the seel : 'All these persons too have understood sacrifice' (IV, 30 below). The Vedic text also [says] : 'The gods offered sacrifice [just] as sacrifice'. (RV, I, 164, 50; TS, III, v, II, 5; etc.)

।।4.26।।श्रोत्रादीनीति। अन्ये तु संयमाग्निष्विन्द्रियाणीति। संयमः मनः तस्य ये अग्नयः प्रतिपन्नभावभावनारूपा अभिलाषप्लोषका विस्फुलिङ्गाः तेषु इन्द्रियाणि अर्पयन्ति। अत एव ते तपोयज्ञाः। इतरे ज्ञानपरिदीपितेषु फलदाहकेषु इन्द्रियाग्निषु विषयानर्पयन्ति भेदवासनानिरासायैव (K भोगवासना) भोगानभिलषन्ति इत्युपनिषत्। तथाच मयैव लघ्व्यां प्रक्रियायामुक्तम् न भोग्यं व्यतिरिक्तं हि भोक्तुस्त्वत्तो विभाव्यते।एष एव ही भोगो यत् तादात्म्यं भोक्तृभोग्ययोः।।4. इति स्पन्देऽपि ( omits स्पन्देऽपि and the succeeding hemistitch. ) भोक्तैव भोग्यभावेन सदा सर्वत्र संस्थितः।इति।

4.26 Srotradini etc. But others [offer] the sense-organs into the fires of the restrainer. Restrainer : the mind. Its fires are the tongues of flame that are in the form of subdued views of objects and are capable of burning up desires. Into them they offer the sense-organs. Hence, they are the performers of penance-sacrifices. Still others offer objects into the fires of sense-organs that are fully set-blaze by wisdom and that are capable of burning up the fruits [of actions]. I.e., they seek enjoyment only for destroying the [past] mental impression of differences [between the enjoyer and the objects of enjoyment]. This is the secret and sacred truth. Hence I (Ag.) have myself stated in the laghvi Prakriya (the Little Process) as : 'The object of enjoyment does not manifest as different from you, the enjoyer. Because, it is the [process of] enjoyment that itself is the identification (or unity) of hte enjoyer and the object of enjoyment'. In the [work] Spanda also [it has been said] : 'It is the enjoyer himself who remains in all the instances and at all times, in the form of the object of enjoyment'.

।।4.27 4.28।।सर्वाणीति। द्रव्ययज्ञा इति। ते च सर्वानिन्द्रियव्यापान् मानसान् व्यापारान् मुखनासिकानिर्गमनमूत्राद्यधोनयनादीन् वायवीयांश्च आत्मनो मनसः ( N मनसश्च) संयमहेतौ योगनाम्नि ऐकाग्र्यवह्नौ सम्यग्ज्ञानपरिदीपिते ( परिबोधिते) पूरयितव्ये निवेशयन्ति। गृह्यमाणं विषयं संकल्प्यमानं वा तदेकाग्रतयैव परित्यक्तान्यव्यापारया ( N तत्परित्यक्तान्य ) बुद्ध्या गृह्णन्ति इति तात्पर्यम्। तदुक्तं शिवोपनिषदि भावेऽत्यक्ते (S N भावे त्यक्ते) निरुद्धा चित् ( N चेत्) नैव भावान्तरं व्रजेत्।तदा तन्मध्यभावेन (K तन्मयभावेन) विकसत्यति भावना।।4. (विज्ञानभैरव 62 ) इति।एवं योगयज्ञाः व्याख्यातः।

4.27 See Comment under 4.28

।।4.27 4.28।।सर्वाणीति। द्रव्ययज्ञा इति। ते च सर्वानिन्द्रियव्यापान् मानसान् व्यापारान् मुखनासिकानिर्गमनमूत्राद्यधोनयनादीन् वायवीयांश्च आत्मनो मनसः ( N मनसश्च) संयमहेतौ योगनाम्नि ऐकाग्र्यवह्नौ सम्यग्ज्ञानपरिदीपिते ( परिबोधिते) पूरयितव्ये निवेशयन्ति। गृह्यमाणं विषयं संकल्प्यमानं वा तदेकाग्रतयैव परित्यक्तान्यव्यापारया ( N तत्परित्यक्तान्य ) बुद्ध्या गृह्णन्ति इति तात्पर्यम्। तदुक्तं शिवोपनिषदि भावेऽत्यक्ते (S N भावे त्यक्ते) निरुद्धा चित् ( N चेत्) नैव भावान्तरं व्रजेत्।तदा तन्मध्यभावेन (K तन्मयभावेन) विकसत्यति भावना।।4. (विज्ञानभैरव 62 ) इति।एवं योगयज्ञाः व्याख्यातः।

4.27-28 Sarvani etc. Dravyayajnak etc. Again all the activities of their sense-organs, the activities of their mind, and the activities of their vital airs, such as issuing through the mouth and nose, driving down the urine etc., other [seekers] established in the fire of concentration, named Yoga, which is the means for subduing the self i.e., the mind, and which is set ablaze by i.e., to be filled with, knowledge. The idea is this : With their intellect that has completely abandoned all other activities due to their concentration on the object, they receive the object that is being perceived on conceived. That has been stated in the Sivopanisad : 'When the intellect, concentrated on a certain object, not rejected, would not go to another object, at that time the meditation, remaining in the core of the objects, blossoms very much.' Thus the Yoga-sacrifices are explained. So far the performers of the material-object-sacrifices, the austerity-sacrifices, and the yoga-sacrifices have been defined. Those, who are the performers of the svadhyaya-knowledge-sacrifices are defined now [as] -

।।4.29 4.30।।एवं द्रव्ययज्ञः तपोयज्ञो योगयज्ञश्चोक्तलक्षणाः। स्वाध्यायज्ञानयज्ञाश्च ये ते संप्रति लक्ष्यन्ते अपाने इति। अपरे इति। प्राणम् उदयमानं ( N उदीयमानम्) नादं (S omit नादम्) प्रणवादिमात्रालयान्तम् अपाने अस्तं याति स्वानन्दान्तः प्रवेशात्मनि जुह्वति इति पिण्डस्थैर्यात्मा स्वाध्यायः। शिष्यात्मना च नयानयग्रहणाय केचिदस्तं यान्तम् उदी(द) यमाने संवेश्य तदेकीकारेण अपवर्गदानात्(S अपवर्गात्) आत्मनि शिष्यात्मनि च शोधनबोधनप्रवेशनयोजनरूपे स्वाध्याययज्ञे (S N स्वाध्यायज्ञाने) स्वपरानन्दमये प्रतिष्ठितमनसः। अत एव पूरकः प्रथममुक्तः चरमं रेचकः। प्रथमेन च पादेन ( N भागेन) विषयभोगान्तर्मुखीकरणं द्वितीयेन महाविदेहधारणाक्रमाद्विषयग्रहणाय निस्सरणं (N विसारणम्) ध्वन्यते। अतश्च स्वाध्याययज्ञेभ्यो न अन्ये ज्ञानयज्ञाः। एत एवोक्तव्यापारपरिशीलनावशपरिपूरितस्वात्मशिष्यात्ममनोरथाः द्वे अप्येते गती निरुध्य आहारं विषयभोगात्मकं नियम्य प्राणान् सकलचित्तवृत्त्युदयान् प्राणेषु परनिरानन्दोल्लासेषु जुह्वति कुंभकप्रशान्त्या अर्पयन्ति (S omits अर्पयन्ति)। सर्वे चैते द्रव्ययज्ञात् प्रभृति ज्ञानयज्ञान्तं यज्ञस्य तत्त्वज्ञाः तेनैव च क्षपितकल्मषाः समूलोन्मूलितभेदवासनामयमहामोहाः।

4.29 See Comment under 4.30

।।4.29 4.30।।एवं द्रव्ययज्ञः तपोयज्ञो योगयज्ञश्चोक्तलक्षणाः। स्वाध्यायज्ञानयज्ञाश्च ये ते संप्रति लक्ष्यन्ते अपाने इति। अपरे इति। प्राणम् उदयमानं ( N उदीयमानम्) नादं (S omit नादम्) प्रणवादिमात्रालयान्तम् अपाने अस्तं याति स्वानन्दान्तः प्रवेशात्मनि जुह्वति इति पिण्डस्थैर्यात्मा स्वाध्यायः। शिष्यात्मना च नयानयग्रहणाय केचिदस्तं यान्तम् उदी(द) यमाने संवेश्य तदेकीकारेण अपवर्गदानात्(S अपवर्गात्) आत्मनि शिष्यात्मनि च शोधनबोधनप्रवेशनयोजनरूपे स्वाध्याययज्ञे (S N स्वाध्यायज्ञाने) स्वपरानन्दमये प्रतिष्ठितमनसः। अत एव पूरकः प्रथममुक्तः चरमं रेचकः। प्रथमेन च पादेन ( N भागेन) विषयभोगान्तर्मुखीकरणं द्वितीयेन महाविदेहधारणाक्रमाद्विषयग्रहणाय निस्सरणं (N विसारणम्) ध्वन्यते। अतश्च स्वाध्याययज्ञेभ्यो न अन्ये ज्ञानयज्ञाः। एत एवोक्तव्यापारपरिशीलनावशपरिपूरितस्वात्मशिष्यात्ममनोरथाः द्वे अप्येते गती निरुध्य आहारं विषयभोगात्मकं नियम्य प्राणान् सकलचित्तवृत्त्युदयान् प्राणेषु परनिरानन्दोल्लासेषु जुह्वति कुंभकप्रशान्त्या अर्पयन्ति (S omits अर्पयन्ति)। सर्वे चैते द्रव्ययज्ञात् प्रभृति ज्ञानयज्ञान्तं यज्ञस्य तत्त्वज्ञाः तेनैव च क्षपितकल्मषाः समूलोन्मूलितभेदवासनामयमहामोहाः।

4.29-30 Apane etc. Apare etc. Prana (1st) : the arising one i.e., the nada which has, as its end, that one where the first syllabic instance of Pranava dissolves. Into the apana : into what sets down, and is of the nature of entering inot the Svananda. They offer : Thus is the svadhyaya of the nature of the firmness of the body is described. What sets down, some [sages] established on what rises up, so that the pupil's self (mind) may learn the processes of sending out and drawing in [the vital airs]. By [thus] uniting these two, they bestow emanciaption on their own Self and on the Self of the pupils; and they, on that account, remain with their mind firmly established on the svadhyaya-sacrifice full of Svananda (i.e., Nijananda) and Parananda - a svadhyaya of the nature of examining, enlightening, entering and uniting [the prana nad apana] in their own Self and in the Self of the pupils. That is why the process of filling [the vital air] in has been first mentioned; and the process of emptying the same out at the last. Further, the process of the inward turning of the act of enjoying objects, is suggested by the first arter of the verse (29), and by the second arter the act of coming out for enjoying the objects through the process of having the supreme state-of-bodylessness. Therefore, the performers of the sacrifice of wisdom are not different from the performers of the svadhyaya-sacrifice. The same sages have the desries of their own and of their pupils fulfilled on account of their thorough practice of the said activity; control both the said paths, restrict their food viz., enjoyment of objects; and offer pranas into the pranas, i.e, they offer, by means of the ietude at the stage of stopping [the vital air], the rising of all the mental modifications into the splendour of rising waves of Parananda and Nirananda. All these persons know the truth (or nature) of hte sacrifices, starting from the material-sacrifice upto the wisdom-sacrifice; only by that means they have eradicated their sins; that is to say, they have uprooted the mighty delusion with its roots, made of mental impressions of duality.

।।4.31।।यज्ञेति। यज्ञेन शिष्टम् आहृतं यज्ञाच्च ( N यज्ञाश्च) निजकरणतर्पणरूपादवशिष्टं वा स्वात्मविश्रान्तिरूपं परानन्द ( N परानन्दं) निरानन्दात्मकममृतमुपभुञ्जाना अपि ( N भुञ्जाना इति यथेच्छम्) यथेच्छं संसृज्यन्ते ब्रह्मतयेति। तदुपरम्यते अतिरहस्यस्फुटप्रकटनवाचालतायाः।अत्र बहुतरो रहस्यरसः अन्तःसंलीनीकृतोऽपि निबिडतरभक्तिसेवासम्प्रसादितगुरुचरण (S N गुरुवचनसं ) संप्राप्तसंप्रदायमहौषधसमीकृतधातूनां चर्वणादिविषयतां भूतार्थास्वादहेतुतां च प्रतिपद्यते ( प्रतिपाद्यते)।अत्र व्याख्यान्तराणि टीकाकारैः प्रदर्शितानि। तानि अस्मद्गुरुपादनिरुक्तानि च स्वयमेव सचेतसः संप्रधार्यन्तामितिं किमन्येन ( omits किमन्येन) हन्त व्याख्यातृवचनदूषणाविनोदनेन। तदुपक्रान्तमेवोपक्रम्यते (S पगम्यते)।

4.31 Yajna-etc. They enjoy the nectar of the Parananda and the Nirananda, which is of the nature of relaxing in their own Self and which has been ordained-i.e., brought about - by the sacrifice and which is the remnant of the sacrifice in the form of satisfying [the deities of] their own sense-organs. Yet, remaining as Brahman Itself, they get themselves mixed [in this mundane life] to their heart-content. Here we refrain [ourselves] from the free talk of clearly disclosing what is highly secret. Further, here a good amount of tasty secret has been kept well hidden. Yet, this becomes an object of [actual] chewing and [thus] becomes the cause for enjoying (realising) what is Real, in the case of those persons whose [bodily and internal] elements have been ealised by the powerful medicines of the tradition learnt from the revered teachers, pleased with service, laden with very assiduous devotion. In this context other explanations have been offered by [other] commentators. However, let the intellectuals weigh and decide for themselves, those explanations and the etymological interpretations offered by our revered preceptors. So, look ! What is the use of the sport of criticising the statements of those commentators ? Hence let us stick to only what we have begun with.

।।4.32।।एवमिति। सर्वे च एते यज्ञा ब्रह्मणो मुखे द्वारा उपायत्वे कथिताः। तेषु कर्मणामनुगमोऽस्तीत्येवं ज्ञात्वा त्वमपि बन्धनान्मोक्षमेष्यसि।

4.32 Evam etc. All these sacrifices have been detailed in the mouth of i.e., at the entrance to, i.e., as means to [attain], the Brahman. In them there lies the practice of actions as common factor. By knowing in this manner, you too shall attain liberation from bondage. The speciality here is this :

।।4.33।।अत्र त्वयं विशेषः श्रेयानिति। द्रव्ययज्ञात् केवलात् ज्ञानदीपितो यज्ञः श्रेष्ठः। केवलता मयटा सूचिता। यतः सर्वं कर्म ज्ञाने निष्ठामेति।

Sri Abhinavgupta did not comment on this sloka

।।4.34 4.35।।तद्विद्धीति। यज्ज्ञात्वेति। तच्च ज्ञानं प्रणिपातेन भक्त्या परिप्रश्नेन ऊहापोहतर्कवितर्कादिभिः सेवया अभ्यासेन जानीहि। यतः एवंभूतस्य तव ज्ञानिनः निजा एव संवित्तिविशेषानुगृहीता इन्द्रियविशेषाः तत्त्वम् उप समीपे देक्ष्यन्ति प्रापयिष्यन्ति। तथाहि ते तत्त्वमेव दर्शयन्तीति तत्त्वदर्शिनः। उक्तं हि योग एव योगस्योपाध्यायः इति।ऋतंभरा तत्र प्रज्ञा (Y S I 48 ) इति च।अन्ये ज्ञानिनः पुरुषा इति व्याख्यायमाने भगवान् स्वयं यत् उपदिष्टवान् तदसत्यमित्युक्तं स्यात्। अथवा एवमभिधाने (S. अभिधानेन च) प्रयोजनम् अन्येऽपि लोकाः प्रणिपातादिना ज्ञानिभ्यो ज्ञानं गृह्णीयुः न यथाकथंचित् इति समयप्रतिपादनम्।आत्मनि मयि मत्स्वरूपतां यति (S K प्राप्ते) आत्मनि इति सामानाधिकरण्यम्। अथोशब्दः पादपूरणे। आत्मना ईश्वरस्य साम्ये कोऽपि विशेष उक्तः। असाम्ये विकल्पार्थानुपपत्तिः।

4.34 See Comment under 4.35

।।4.34 4.35।।तद्विद्धीति। यज्ज्ञात्वेति। तच्च ज्ञानं प्रणिपातेन भक्त्या परिप्रश्नेन ऊहापोहतर्कवितर्कादिभिः सेवया अभ्यासेन जानीहि। यतः एवंभूतस्य तव ज्ञानिनः निजा एव संवित्तिविशेषानुगृहीता इन्द्रियविशेषाः तत्त्वम् उप समीपे देक्ष्यन्ति प्रापयिष्यन्ति। तथाहि ते तत्त्वमेव दर्शयन्तीति तत्त्वदर्शिनः। उक्तं हि योग एव योगस्योपाध्यायः इति।ऋतंभरा तत्र प्रज्ञा (Y S I 48 ) इति च।अन्ये ज्ञानिनः पुरुषा इति व्याख्यायमाने भगवान् स्वयं यत् उपदिष्टवान् तदसत्यमित्युक्तं स्यात्। अथवा एवमभिधाने (S. अभिधानेन च) प्रयोजनम् अन्येऽपि लोकाः प्रणिपातादिना ज्ञानिभ्यो ज्ञानं गृह्णीयुः न यथाकथंचित् इति समयप्रतिपादनम्।आत्मनि मयि मत्स्वरूपतां यति (S K प्राप्ते) आत्मनि इति सामानाधिकरण्यम्। अथोशब्दः पादपूरणे। आत्मना ईश्वरस्य साम्ये कोऽपि विशेष उक्तः। असाम्ये विकल्पार्थानुपपत्तिः।

4.34-35 Tat etc. Yaj=jnatva etc. This : the knowledge. By prostration : by devotion. By iniry : by the consideration of pros and cons, by good reasoning etc. By service : by practice. You should learn [this], For, those that are endowed with knowledge i.e., your own different sense-organs, that are exceedingly favoured by consciousness, will point out nearby i.e., will lead the truth to you if you remain practising in the said manner. For this, it has been said that they (sense-organs) are capable of showing the truth i.e., they show nothing but the truth. That has been said : 'The Yoga alone is the teacher of Yoga [practice]' and 'On [reaching] that [seeded Yoga] [there arises] an insight, truth-bearing' (YS, I, 48). If 'those that are endowed with knowledge' is interpreted to mean 'other wise persons', then it would amount to say that what the Bhagavat Himself had taught is untruth. Or, the purpose of saying in this manner may be to teach a conventional rule : Other persons too should learn from the men of wisdom only by prostration etc., and not by any other means. The [locatives] atmani 'in your Self' and mayi 'in Me' are in the same-case-relationship, and they mean 'in your Soul that has attained (realised Its) identity with Me'. Atho is an expletive. In order to established the [total] sameness (identity) of the Absolute with the [individual] Self, a certain characteristic mark [of the two], is mentioned [here]. If the non-sameness (non-identity) [of these two] is intended, then the meanings 'choice' etc., [of atho] have no relevance here. Saying that 'the sin also perishes' in the first verse [of following two], in order to clarify the earlier statement 'all actions, leaving no bit, [meet their end in knowledge' - verse 33 above]; indicating, by 'all actions' - in the second verse-that the suggested meaning of 'leaving no bit (verse 33)' is 'not even a bit of mental impression [of actions] survives'; [the Lord] explains-

।।4.36 4.37।।सर्वं कर्माखिलम् (श्लो. 433) इति यदुक्तं तत्स्फुटयितुं प्रथमश्लोकेन अधर्मोऽपि नश्यति इति वदन् सर्वं कर्म इति द्वितीयेन संस्कारलेशोऽपि नावतिष्ठतीति सूचयन् अखिलम् इति व्याचष्टे अपि चेदिति। यथेति। सुसमिद्धोऽभ्यासजातप्रतिपत्तिदार्ढ्यबन्धेन (K omits सु) ज्ञानाग्निर्भवति यथा तथा प्रयतनीयमिति भावः ।

4.36 See Comment under 4.37

।।4.36 4.37।।सर्वं कर्माखिलम् (श्लो. 433) इति यदुक्तं तत्स्फुटयितुं प्रथमश्लोकेन अधर्मोऽपि नश्यति इति वदन् सर्वं कर्म इति द्वितीयेन संस्कारलेशोऽपि नावतिष्ठतीति सूचयन् अखिलम् इति व्याचष्टे अपि चेदिति। यथेति। सुसमिद्धोऽभ्यासजातप्रतिपत्तिदार्ढ्यबन्धेन (K omits सु) ज्ञानाग्निर्भवति यथा तथा प्रयतनीयमिति भावः ।

4.36-37 Api cet etc. Yatha etc. The idea is this : One should exert is such a way so that the fire of knowledge remains well fuelled with the knot of firmness of conviction born of practice.

।।4.38।।नहीति। पवित्रं हि ज्ञानसमं नास्ति। अन्यस्य संवृद्ध्या (K ( n ) संवृत्या) पवित्रत्वं न वस्तुत इत्यतिप्रसंगभयात् न प्रताय्यते। पवित्रत्वं (S K पवित्रताम्) चास्य स्वयं ज्ञास्यतीति सुबुद्धतायाम्(S स्वप्रबुद्धतायाम्)।

4.38 Na hi etc. There exists no purifier similar to the knowledge. The purity of other things is due to the touch of Consciousness and is not intrinsic. This point is not elaborated here for fear of a lengthy discussion. This purifying nature of the knowledge, one would understand for himself on reaching the stage of being perfectly enlightened.

।।4.39 4.40।।श्रद्धावानिति। अज्ञ इति। अत्र च श्रद्धागमः तत्परव्यापारत्वं च झगित्येव आस्तिकत्वात् असंशयत्वे सति उत्पद्यते। तस्मादसंशयवता गुर्वागमादृतेन भाव्यम् संशयस्य सर्वनाशकत्वात् ससंशयो हि न किञ्चिज्जानाति अश्रद्दधानत्त्वात्। तस्मात् निःसंशयेन भाव्यम् इति वाक्यार्थः।

4.39 See Comment under 4.40

।।4.39 4.40।।श्रद्धावानिति। अज्ञ इति। अत्र च श्रद्धागमः तत्परव्यापारत्वं च झगित्येव आस्तिकत्वात् असंशयत्वे सति उत्पद्यते। तस्मादसंशयवता गुर्वागमादृतेन भाव्यम् संशयस्य सर्वनाशकत्वात् ससंशयो हि न किञ्चिज्जानाति अश्रद्दधानत्त्वात्। तस्मात् निःसंशयेन भाव्यम् इति वाक्यार्थः।

4.39-40 Sraddhavan etc. Ajnah etc. Here the idea of the passage is this : The incoming of faith and the performance of activities intending this [knowledge], both spring up soon no doubt, if one, being a believer, entertains no doubt. Therefore, one should remain being favoured by the preceptors and the scriptures, and not entertaining any doubt. For, the doubt is a destroyer of everything [good]. Indeed a person with doubt knows nothing, because he does not have faith. Hence one should remain without doubt. The subject matter that has been elaborated in this entire chapter is now summarised by a pair of the [following] verses :

।।4.41।।सकलाध्यायविस्फारितोऽर्थः श्लोकद्वयेन संक्षिप्य उच्यते (K संक्षिप्यते) योगेति। योगेनैव कर्मणां संन्यास उपपद्यते नान्यथा इति विचारितं विचारयिष्यते च।

4.41 Yoga-etc. Renunciation of actions becomes possible only through Yoga and not otherwise. This has been discussed also [in the seel].

।।4.42।।यत एवम् (S omits यत एवम्) तस्मादिति। संशयं छित्त्वा योगं कर्मसु कौशलम् उक्तक्रमेण आतिष्ठ। ततश्च उत्तिष्ठ त्वं स्वव्यापारं कर्तव्यतामात्रेण कुर्विति।

4.42 Tasmat etc. Cutting asunder the doubt, you must practise, by the said method, the Yoga, the dexterity in action; and then stand up i.e., perform your activities simply with the idea that they are to be performed.