Srimad Bhagavad Gita - Sri Sankaracharya's Commentary – Chapter 2 – Part -10

Srimad

Bhagavad Gita

English Translation of

Sri Sankaracharya's Sanskrit Commentary

Swami Gambhirananda

 

भगवद्गीता/ज्ञानकर्मसंन्यासयोगः

चतुर्थोऽध्याय: ज्ञानकर्मसंन्यासयोग

निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः ।
शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥४-२१॥

यदृच्छालाभसंतुष्टो द्वन्द्वातीतो विमत्सरः ।
समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते ॥४-२२॥

गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः ।
यज्ञायाचरतः कर्म समग्रं प्रविलीयते ॥४-२३॥

ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् ।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥४-२४॥

दैवमेवापरे यज्ञं योगिनः पर्युपासते ।
ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति ॥४-२५॥

श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति ।
शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ॥४-२६॥

सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे ।
आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ॥४-२७॥

द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे ।
स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः ॥४-२८॥

अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे ।
प्राणापानगती रुद्ध्वा प्राणायामपरायणाः ॥४-२९॥

अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति ।
सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः ॥४-३०॥

यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम् ।
नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम ॥४-३१॥

एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे ।
कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे ॥४-३२॥

श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप ।
सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ॥४-३३॥

तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया ।
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥४-३४॥

यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव ।
येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि ॥४-३५॥

4.21 One who is without solicitation, who has the

mind and organs under control, (and) is totally

without possessions, he incurs no sin by

performing actions merely for the (maintenance of

the) body.

4.21 Nirasih, one who is without solicitation-one

from whom asisah [Asih is a kind of desire that can

be classed under prayer. (Some translate it as

desire, hope.-Tr.)], solicitations, have departed;

yata-citta-atma, who has the mind and organs

under control-one by whom have been controlled

(yatau) both the internal organ (citta) and the

external aggregate of body and organs (atma);

(and) is tyakta-sarva-parigrahah, [ Parigraha:

receiving, accepting, possessions, belongings.-

V.S.A] totally without possessions- one by whom

have been renounced (tyaktah) all (sarvah)

possessions (parigrahah); na apnoti, he does not

incur; kilbisam, sin, in the form of evil as also

rigtheousness-to one aspiring for Liberation, even

righteousness is surely an evil because it brings

bondage-; [Here Ast. adds tasmat tabhyam mukto

bhavati samsarat mukto bhavati ityarthah,

therefore, he becomes free from both of them, i.e.

he becomes liberated from transmigration.-Tr.]

kurvan, by performing; karma, actions; kevalam,

merely; sariram, for the purpose of maintaining the

body-without the idea of agenship even with

regard to these (actions). Further, in the expression,

'kevalam sariram karma', do the words sariram

karma mean 'actions done by the body' or 'actions

merely for the purpose of maintaining the body?

Again, what does it matter if by (the words)

sariram karma is meant 'actions done by the body'

or 'actions merely for the purpose of maintaning

the body? The answer is: If by sariram karma is

meant actions done by the body, then it will

amount to a contradiction [Contradiction of the

scriptures.] when the Lord says, 'one does not

incur sin by doing with his body any action meant

for seen or unseen purposes, even though it be

prohibited.' Even if the Lord were to say that 'one

does not incur sin by doing with his body some

scripturally sanctioned action intended to secure a

seen or an unseen end', then there arises the

contingency of His denying something (some evil)

that has not come into being! (Further,) from the

specification, sariram karma kurvan (by doing

actions with the body), and from the use of the

word kevala (only), it will amount to saying that

one incurs sin by performing actions, called

righteous and unrighteous, which can be

accomplished with the mind and speech and which

come within the purview of injunction and

prohibition. Even there, the statement that one

incurs sin by performing enjoined actions through

the mind and speech will involve a contradiction;

even in the case of doing what is prohibited, it will

amount to a mere purposeless restatement of a

known fact. On the other hand, when the sense

conveyed by sariram karma is taken as acctions

merely for the purpose of maintaining the body,

then the implication will be that he does not do any

other work as can be accomplished physically,

orally, or mentally, which are known from

injunctions and prohibitions (of the scriptures) and

which have in view seen or unseen results; while

he appears to people to be working with those very

body (speech) etc. merely for the purpose of

maintaining the body, yet he does not incur sin by

merely making movements of the body etc.,

because from the use of the word kevala, (merely)

it follows that he is devoid of the sense of

agentship implicit in the idea, 'I do.' Since there is

no possibility of a person who has reached such a

state incurring evil as suggest by the word sin,

therefore he does not become subject to the evil of

transmigration. That is to say, he certainly becomes

free without any obstacle since he has all his

actions burnt away by the fire of wisdom. This

verse is only a reiteration of the result of full

illumination stated earlier. It becomes faultless by

accepting the interpretation of sariram karma thus.

In the case of the monk who has renounced all

possessions, since owning food etc. meant for the

bare sustenance of the body is absent, therefore it

becomes imperative to beg for alms etc. for the

upkeep of the body. Under this circumstance, by

way of pointing out the means of obtaining food

etc. for the maintenance of the body of a monk as

permitted by the text, 'What comes unasked for,

without forethought and spontaneously...'

[Unasked for: what comes before the monk gets

ready for going out for alms; without forethought:

alms that are not given with abuses, and have not

fallen on the ground, but collected from five or

seven houses without any plan; spontaneously:

alms brought to one spontaneously by devoted

people.] (Bo. Sm. 21. 8. 12) etc., the Lord says:

4.22 Remaining satisfied with what comes unasked

for, having transcended the dualities, being free

from spite, and equipoised under success and

failure, he is not bound even by performing

actions.

4.22 Yadrccha-labha-santustah, remaining satisfied

with what comes unasked for-yadrccha-labha

means coming to possess something without

having prayed for it; feeling contented with that-.

Dvandva-atitah,having transcended the dualitiesone

is said to be beyond dualities when his mind is

not distressed even when afflicted by such

opposites as heat and cold, etc.-. Vimatsarah, being

free from spite, from the idea of enmity; and

samah, equipoised; siddhau ca asiddhau, is success

and failure, with regard to things that come

unasked for-. The monk who is such, who is

equipoised, not delighted or sorrowful in getting

or not getting food etc. for the sustenance of the

body, who sees inaction etc. in action etc., who is

ever poised in the realization of the Self as It is,

who, with regard to the activities accomplished by

the body etc. in the course of going about for alms

etc. for the bare maintenance of the body, is ever

clearly conscious of the fact, 'I certainly do not

anything; the organs act on the objects of the

organs' (see 5.8; 3.28), he, realizing the absence of

agentship in the Self, certainly does not do any

actions like going about for alms etc. But when,

abserving similarly with common human

behaviour, agentship is attributed to him by

ordinary poeple, then he (apparently) becomes an

agent with regard to such actions as moving about

for alms etc. However, from the standpoint of his

own realization which has arisen from the valid

means of knowledge presented in the scriptures, he

is surely not an agent. He, to whom is thus

ascribed agentship by others, na nibadhyate, is not

bound; api, even; krtva, by performing such

actions as moving about for alms merely for the

maintenance of the body, because action which is a

source of bondage has been burnt away along with

its cause by the fire of wisdom. Thus, this is only a

restatement of what has been said earilier. When a

person who has already started works becomes

endowed with the realization of the identity of the

Self with the actionless Brahman, then it follows

that in the case of that man, who has experienced

the absence of agentship, actions and purposes in

the Self, actions become relinquished. But if this

becomes impossible for some reason and he

continues to be engaged in those acitons as before,

still he certainly does not do anything. This

absence of action has been shown in the verse,

'Having given up attachment to the results of

action...' (20). Of that very person with regard to

whom has been shown the absence of aciton-

4.23 Of the liberated person who has got rid of

attachment, whose mind is fixed in Knowledge,

actions undertaken for a sacrifice get totally

destroyed.

4.23 Muktasya, of the liberated person who has

become relieved of such bondages as righteousness

and unrighteousness, etc.; gatasangasya, who has

got rid of attachment, who has become detached

from everything; jnana-avasthita-cetasah, whose

mind is fixed in Knowledge only; his karma,

actions; acaratah, undertaken; yajnaya, for a

sacrifice, to accomplish a sacrifice [A.G. takes yajna

to mean Visnu. So, yajnaya will mean 'for Visnu'.

Sankaracarya also interprets this word similarly in

3.9.-Tr.]; praviliyate, gets destroyed; samagram,

totally-saha (together) agrena (with its

consequence, result). This is the meaning. For what

reason, again, does an action that is underway get

destroyed totally without producing its result?

This is being answered: Because,

4.24 The ladle is Brahman [Some translate as

'Brahman is the ladle...,' etc.-Tr.], the oblations is

Brahman, the offering is poured by Brahman in the

fire of Brahman. Brahman alone is to be reached by

him who has concentration on Brahman as the

objective [As an object to be known and attained.

(Some translate brahma-karma-samadhina as, 'by

him who sees Brahman in action'.)

4.24 Brahma-arpanam, the ladle is Brahman: The

knower of Brahman perceives the instrument with

which he offers oblation in the fire as Brahman

Itself. He perceives it as not existing separately

from the Self, as one sees the non-existence of

silver in nacre. In this sense it is that Brahman Itself

is the ladle-just as what appears as silver is only

narcre. (The two words brahma and arpanam are

not parts of a compound word, samasa.) The

meaning is that, to a knower of Brahman, what is

perceived in the world as ladle is Brahman Itself.

Similarly, brahma-havih, the oblations is Brahman:

To him, what is seen as oblations is nothing but

Brahman. In the same way, brahma-agnau, (-this is

a compound word-) in the fire of Brahman: The fire

into which oblation is hutam, poured; brahmana,

by Brahman, by the agent, is Brahman Itself. The

meaning is that Brahman Itself is the agent (of the

offering). That he makes the offering-the act of

offering-, that is also Brahman. And the result that

is gantavyam, to be reached by him; that also is

brahma eva, surely Brahman. Brahma-karmasamadhina,

by him who has concentration on

Brahman as the objective: Brahman Itself is the

objective (karma); he who has concentration

(samadhi) on That is brahma-karma-samdhih. The

goal to be reached by him is Brahman alone. Thus,

even the action undertaken by one who desires to

prevent mankind from going astray is in reality

inaction, for it has been sublated by the realization

of Brahman. This being so, in the case of the monk

from whom aciton has dropped off, who has

renounced all activity, viewing his Knowledge as a

(kind of) sacrifice, too, becomes all the more

justifiable from the point of view of praising full

realization. That is, whatever is well known as

ladle etc. in the context of a sacrifice, all that, in the

context of the Self, is Brahman Itself to one who has

realized the supreme Truth. If not so, then, since all

in Brahman, it would have been uselesss to

specifically mention ladle etc. as Brahman.

Therefore, all actions cease to exist for the man of

realization who knows that Brahman Itself is all

this. And this follows also from the absence (in

him) of the idea of accessories. [See note on p.211.-

Tr.] For the act called 'sacarifice' is not seen to exist

without being in association with the idea of

accessories. All such acts as Agnihotra etc. are

associated with the ideas of such accessories as

making an offering etc. to the particular gods who

are revealed in the scriptures, and with the idea of

agentship as also desire for results. But they are not

found bereft of the ideas of such distinctions as

exist among action, accessories and results, or

unassociated with the ideas of agentship hankering

for results. This (apparent) (activity of the man of

Knowledge), however, stands dissociated from the

ideas of differences among the accessories like

ladle etc., actions and results, which get destroyed

by the Knowledge of Brahman. Hence, it is inaction

to be sure. And thus has it been shown in, 'He who

finds inaction in action' (18), 'he really does not do

anything even though engaged in action' (20), 'the

organs act on the objects of the organs' (3.28),

'Remaining absorbed in the Self, the knower of

Reality should think, "I certainly do not do

anything"' (5.8), etc. While pointing out thus, the

Lord demolishes in various places the ideas of

differences among actions, accessories and results.

And it is also seen in the case of rites such as

Agnihotra undertaken for results (kamya), that the

Agnihotra etc. cease to be (kamya) rites undertaken

for selfish motives when the desire for their results

is destroyed. Similarly, it is seen that actions done

intentionally and unintentionally yeild different

results. So, here as well, in the case of one who has

his ideas of distinctions among accessories like

ladle etc., actions and results eliminated by the

knowledge of Brahman, even activites which are

merely external movements amount to inaction.

Hence it was said, 'gets totally destroyed.' Here

some say: That which is Brahman is the ladle etc. It

is surely Brahman Itself which exists in the five

forms [Asscessories that can be indicated by the

five grammatical case-ending, viz Nominative,

Objective, Instrumental, Dative and Locative. (As

for instance, the sacrificer, oblation, ladle,

sacrificial fire, and Brahman.-Tr.) of accessories

such as the ladle etc. and it is Itself which

undertakes actions. There the ideas of ladle etc. are

not eradicated, but the idea of Brahman is

attributed to the ladle etc. as one does the ideas of

Visnu etc. to images etc., or as one does the idea of

Brahman ot name etc. Reply: True, this could have

been so as well if the context were not meant for

the praise of jnanayajna (Knowledge considered as

a sacrifice). Here, however, after presenting full

realization as expressed by the word jnana-yajna,

and the varieties of rites as referred to by the word

yajna (sacrifice), Knowledge has been praised by

the Lord in, 'Jnana-yajna (Knowledge considered

as a sacrifice) is greater than sacrifices requiring

materials' (33). And in the present context, this

statement, 'the ladle is Brahman' etc., is capable of

presenting Knowledge as a sacrifice; otherwise,

since Brahman is everything, it will be purposeless

to speak specially only of ladle etc. as Brahman.

But those who maintain that one has to

superimpose the idea of Brahman on the ladle etc.,

like superimposing the idea of Visnu and others on

images etc. and of Brahman on name etc., for them

the knowledge of Brahma stated (in the verse)

cannot be the intended subject-matter dealt with

here, because according to them ladle etc. are the

(primary) objects of knowledge (in the context of

the present verse). Besides, knowledge in the form

of superimposition of an idea cannot lead to

Liberation as its result; and what is said here is,

'Brahman alone in to be realized by him'. Also, it is

inconsistent to maintain that the result of

Liberation can be achieved without full realization.

And it goes against the context-the context being of

full realization. This is supported by the fact that

(the subject of ) full realization is introduced in the

verse, 'He who finds inaction in action,' and at the

end (of this chapter) the conclusion pertains to that

very subject-matter. The chapter comes to a close

by eulozing full realization itself in, 'Jnana-yajna

(Knowledge considered as a sacrifice) is greater

than sacrifices requiring materials', 'Achieving

Knowledge, one...attains supreme Peace,' (39) etc.

That being so, it is unjustifiable to suddenly say out

of context that one has to superimpose the idea of

Brahman on the ladle etc. like the superimposition

of the idea of Visnu on images. Therefore this verse

bears the meaing just as it has been already

explained. As to that, after having presented

Knowledge as a sacrifice, other sacrifices also are

being mentioned now in, the verses beginning

with, '(Other yogis undertake) sacrifice to gods

alone,' etc., for eulogizing that Knowledge:

4.25 Other yogis undertake sacrifice to gods alone,

Others offer the Self, as a sacrifice by the Self itself,

in the fire of Brahman.

4.25 Apare, other; yoginah, yogis, ritualists; pariupasate,

undertake; yajnam, sacrifice; daivam, to

gods; eva, alone. A sacrifice by which the gods are

adored is daiva-yajna; they perform only that. This

is the meaning. Brahma-agnau, in the fire of

Brahman: By the word brahman is meant That

which is referred to in such sentences as, 'Brahman

is Truth, knowledge and infinite' (Tai. 2.1),

'Knowledge, Bliss, Brahman' (Br. 3.9.28), 'the

Brahman that is immediate and direct-the self that

is within all' (Br.3.4.1), which is devoid of all

worldly characteristiscs like hunger etc. and which

is beyond all particular qualifications-as stated in,

'Not this, not this' (Br.4.4.22). That which is

Brahman is the fire. [Brahman is called fire

because, as reflected in wisdom, It burns away

everything, i.e. ignorance, or because everything

merges into It during dissolution (pralaya).] And it

is spoken of as Brahmagni with a view to referring

to It as that into which the offering is made. In that

fire of Brahman, apare, others, other knowers of

Brahman; upa-juhvati, offer; yajnam, the Self,

which is referred to by the word yajna (sacrifice), it,

having, been presented as a synonym of the Self;-

that Self, which is a sacrifice, which is reality is

verily the supreme Brahman, which is associated

with such limiting adjuncts as the intellect etc.,

which is associated with all the qualities of the

limiting adjuncts superimposed on it, and which is

the oblation, (they offer) yajnena, by the Self itself

as described above. The offering (of the Self) in that

(Brahman) is nothing but the realization of that Self

which is assoicated with the limiting adjuncts to be

the supreme Brahman which is free from adjuncts.

The monks, steadfast in the realization of the

identity of Brahman and the Self, make that

offering. This is the meaning. Beginning with, 'The

ladle is Brahman' etc., this sacrifice characterized as

full realization is being included among such

sacrifices as daiva-yajna etc. with a view to

eulogizing it in the verses beginning with, 'O

destroyer of enemies, jnana-yajna is greater than

the sacrifices involving (sacrificial) materials'.

4.26 Others offer the organs, viz ear etc., in the fires

of self-control. Others offer the objects, viz sound

etc., in the fires of the organs.

4.26 Anye, others, other yogis; juhvati, offer;

indriyani, the organs; viz srotradini, car etc.;

samyama-agnisu, in the fires of self-control. The

plural (in fires) is used because self-control is

possible in respect of each of the organs. Selfcontrol

itself is the fire. In that they make the

offering, i.e. they practise control of the organs.

anye, others; juhvati, offer; visayan, the objects;

sabdadin, viz sound etc.; indriyagnisu, in the fires

of the organs. The organs themselves are the fires.

They make offerings in those fires with the organs

of hearing etc. They consider the perception of

objects not prohibited by the scriputures to be a

sacrifice.

4.27 Others offer all the activities of the organs and

the activities of the vital force into the fire of the

yoga of sel-control which has been lighted by

Knowledge.

4.27 Further, apare, others; juhvati, offer, i.e.

merge; sarvani, all; indriya-karmani, the activities

of the organs; and also the prana-karmani,

activities of the vital force- prana means the air in

the body; they offer its activities such as

contraction, expansion, etc; atma-samyama yogaagnau,

into the fire of the yoga of self-control201

withdrawal (samyama) [Samyama consists of

concentration, meditation, and Self-absorption. The

idea conveyed by the verse is that by stopping all

activities, they concentrate the mind on the Self.]

into the Self (atma) is self-control (atma-samyama);

that itself is the fire of yoga (yoga-agni); (they

offer) into that fire; jnana-dipite, which has been

lighted by Knowledge, made to blaze up by

discriminating knowledge, as if lighted up by oil.

4.28 Similarly, others are performers of sacrifices

through wealth, through austerity, through yoga,

and through study and knowledge; others are

ascetics with severe vows.

4.28 Tatha, similarly; apare, others; are dravyayajnah,

perfomers of sacrifices through wealththose

sacrificers who spend wealth (dravya) in

holy places under the idea of performing sacrifices;

tapo-yajnah, performers of sacrifices through

austerity, men of austerity, to whom austerity is a

sacrifice; [This is according to Ast.-Tr.] yogayajnah,

performers of sacrifice through yoga-those to

whom the yoga consisting in the control of the vital

forces, withdrawal of the organs, etc., is a sacrifice;

and svadhyaya-jnana-yajnah, performers of

sacrifices through study and knowledge.

Sacrificers through study are those to whom the

study of Rg-veda etc. accroding to rules is a

sacrifice. And sacrificers through knowledge are

those to whom proper understanding of the

meaing of the scriptures is a sacrifice. Others are

yatayah, ascetics, who are deligent; samsita-vratah,

in following severe vows. Those whose vows

(vratah) have been fully sharpened (samsita), made

very rigid, are samsita-vratah. [Six kinds of

sacrifices have been enumerated in this verse.]

Further,

4.29 Constantly practising control of the vital forces

by stopping the movements of the outgoing and

the incoming breaths, some offer as a sacrifice the

outgoing breath in the incoming breath; while still

others, the incoming breath in the outgoing breath.

4.29 Pranayama-parayanah, constantly practising

control of the vital forces-i.e. they practise a form of

pranayama called Kumbhaka (stopping the breath

either inside or outside) ['Three sorts of motion of

Pranayama (control of the vital forces) are, one by

which we draw the breath in, another by which we

throw it out, and the third action is when the

breath is held in the lungs or stopped from

entering the lungs.'-C.W., Vol.I, 1962, p. 267. Thus,

there are two kinds of Kumbhaka-internal and

external.]-; prana-apana-gati ruddhva, by stopping

the movements of the outgoing and the incoming

breaths-the outgoing of breath (exhalation)

through the mouth and the nostrils is the

movement of the Prana; as opposed to that, the

movement of Apana is the going down (of breath)

(inhalation); these constitute the prana-apana-gati,

movements of Prana and Apana; by stopping

these; some juhvati, offer as a sacrifice; pranam, the

outgoing breath, which is the function of Prana;

apane, in the incoming breath, which is the

function of Apana-i.e. they practised a form of

pranayama called Puraka ('filling in'); while tatha

apare, still others; offer apanam, the incoming

breath; prane, in the outgoing breath, i.e. they

practise a form of pranayama called Recaka

('emptying out'). [Constantly practising control of

the vital, forces, they perform Kumbhaka after

Recaka and Puraka.]

4.30 Others, having their food regulated, offer the

vital forces in the vital forces. All of them are

knowers of the sacrifice and have their sins

destroyed by sacrifice.

4.30 Besides, apare, others; niyata-aharah, having

their food regulated; juhvati, offer; pranan, the

vital forces, the different kinds of vital forces;

pranesu, in the vital forces themselves. Whichever

function of the vital forces is brought under

control, in it they offer the other functions. These

latter become, as it were, merged in the former.

Sarve api, all; of ete, them; yajna-vidah, are

knowers of the sacrifice; and yajna-ksapitakamasah,

have their sins destroyed by the

sacrifices as mentioned above. After accomplishing

the above-mentioned sacrifices,

4.31 Those who partake of the nectar left over after

a sacrifice, reach the eternal Brahman. This world

ceases to exist for one who does not perform

sacrifices. What to speak of the other (world), O

best among the Kurus (Arjuna)!

4.31 Yajna-sista-amrta-bhujah, those who partake

of the nectar left over after a sacrifice, i.e. those

who, after performing the sacrifices described

above, eat, during the leisure after the sacrifice, the

food called nectar, as prescribed by the injunctions;

yanti, reach; sanatanam brahma, the eternal

Brahman. For the sake of consistency (with the

Upanisads) it is understood that if they (the

sacrificers) are seekers of liberation, (then they

reach Brahman) in due course of time. [The

Upanisads describe the different stages through

which those who do good deeds and practise

meditation have to pass before reaching the

qualified Brahman after death. For liberation there

is need also of purification of the heart, Thus, they

reach Brahman by stages, and not immediately

after death. (See Ch. 8.5 and subsequent portion;

also, Br. 4.3.35 to 4.4.25, etc.)] Even ayam lokah,

this world, common to all beings; na asti, ceases to

exist; ayajnasya, for one who does not perform

sacrifices, for him who does not have to his credit

even a single one of the above sacrifices. Kutah

anyah, what to speak of the other world which can

be achieved through special disciplines;

kurusattama, O best among the Kurus!

4.32 Thus, various kinds of sacrifices lie spread at

the mouth of the Vedas. Know them all to be born

of action. Knowing thus, you will become

liberated.

4.32 Evam, thus; bahu-vidha yajnah, various kinds

of sacrifices as described; vitatah, lie spread;

mukhe, at the mouth, at the door; brahmanah, of

the Vedas. Those which are known through the

Vedas- as for instance, 'We offer the vital force into

speech', etc.-are said to be vitatah, spread,

elaborated; mukhe, at the mouth; brahmanah, of

the Vedas. Viddhi, know; tan, them; sarvan, all; to

be karmajan, born of action, accoplished through

the activities of body, speech and mind, but not

born of the Self. For the Self is actionless. Hence,

jnatva, knowing; evam, thus; vimoksyase, you will

become liberated from evil. By knowing thus-

'These are not my actions; I am actionless and

detached'-You will be freed from worldly bondage

as a result of this full enlightenment. This is the

purport. Through the verse beginning with, 'The

ladle is Brahman' etc., complete Illumination has

been represented as a sacrifice. And sacrifices of

various kinds have been taught. With the help of

[Some translate this as: As compared with...-Tr.]

those (sacrifices) that are meant for accomplishing

desireable human ends, Knowledge (considered as

a sacrifice) is being extolled: How?

4.33 O destroyer of enemies, Knowledge

considered as a sacrifice is greater than sacrifices

requiring materials. O son of Prtha, all actions in

their totality culminate in Knowledge.

4.33 O destroyer of enemies, jnana-yajnah,

Knowledge considered as a sacrifice; is sreyan,

greater; dravyamayat yajnat, than sacrifices

requiring materials [Including study of the Vedas,

etc. also.] For, a sacrifice performed with materials

is an originator of results, [Worldly prosperity,

attaining heaven, etc.], but Knowledge considered

as a sacrifice is not productive of results. [It only

reveals the state of Liberation that is an achieved

fact. (According to Advaitism, Liberation consists

in the removal of ignorance by Illumination.

Nothing new is produced thereby.-Tr.)]. Hence it is

greater, more praiseworthy. How? Because,

sarvam, all; karma-akhilam, actions in their

totality, without exception; O son of Prtha,

parisamapyate, culminate, get merged (attain their

consummation); jnane, in Knowledge, which is a

means to Liberation and is comparable to 'a flood

all around' (cf.2.46). This is the idea, which accords

with the Upanisadic text, 'As when the (face of a

die) bearing the number 4, called Krta, wins, the

other inferior (numbers on the die-faces) get

included in it, so whatever good actions are

performed by beings, all that gets merged in this

one (Raikva). (So it happens) to anyone who knows

what he (Raikva) knew' (Ch. 4.1.4). In that case, by

what means is this highly estimable Knowledge

acquired? The answer is being given:

4.34 Know that through prostration, inquiry and

service. The wise ones who have realized the Truth

will impart the Knowledge to you.

4.34 Viddhi, know; tat, that, the process by which It

is acquired; by approaching teachers pranipatena,

through prostration, by lying fully streched on the

ground with face downward, with prolonged

salutation; pariprasnena, through inquiry, as to

how bondage and Liberation come, and what are

Knowledge and ignorance; and sevaya, through

the service of the guru. (Know it) through these

and other (disciplines) [Other disciplines such as

control of the mind, body, etc. Sankaracarya's own

words in the Commentary are evamadina, after

which Ast. puts a full stop, and agreeing with this,

A.G. says that the word viddhi (know) is to be

connected with evamadina. Hence this translation.

Alternatively, those words have to be taken with

prasrayena. Then the meaning will be, 'Being

pleased with such and other forms of humility...'-

Tr.]. Being pleased with humility, jnaninah, the

wise ones, the teachers; tattva-darsinah, who have

realized the Truth; upadeksyanti, will impart, will

tell; te, you; jnanam, the Knowledge as described

above. Although people may be wise, some of

them are apt to know Truth just as it is, while

others may not be so. Hence the qualification, 'who

have realized the Truth'. The considered view of

the Lord is that Knowledge imparted by those who

have full enlightenment becomes effective, not any

other. That being so, the next verse also becomes

appropriate:

4.35 Knowing which, O Pandava (Arjuna), you will

not come under delusion again in this way, and

through which you will see all beings without

exception in the Self and also in Me.

4.35 Jnatva, knowing; yat, which-by acquiring

which Knowledge imparted by them; O Pandava,

na vasyasi, you will not come under; moham,

delusion; punah, again; evam, in this way, in the

way you have come under delusion now. Besides,

yena, through which Knowledge; draksyasi, you

will see directly; bhutani, all beings; asesena,

without exception, counting from Brahma down to

a clump of grass; atmani, in the Self, in the

innermost Self, thus-'These beings exist in me' ; and

atha, also; see that these are mayi. in Me, in

Vasudeva, the supreme Lord. The purport is, 'You

will realize the identity of the individual Self and

God, which is well known in the Upanisads.'

Moreover, the greatness of this Knowledge is:

Om Tat Sat
                                                        
(Continued...) 

(My humble salutations to the lotus feet of Bhagawan Sri Krishna Paramathma ji, Parama Hamsa Parivrajaka Paramacharya Sri Adi Sankara Bhagavad Pada ji and  H H Sri Swamy Gambhirananda ji for this devotional collection)

(The Blog  is reverently for all the seekers of truth, lovers of wisdom and   to share the Hindu Dharma with others on the spiritual path and also this is purely  a non-commercial blog) 

 
 

शङ्करचार्य अष्टोत्तरसहस्रनामावलिः

श्रीमत् शङ्करचार्य अष्टोत्तरसहस्रनामावलिः .. ॐ गाढध्वान्तनिमज्जनप्रमुषितप्रज्ञानेत्रं परम् नष्टप्रायमपास्तसर्वकरणं श्वासावशेषं जनम् . द्राक्कारुण्यवशात्प्रबोधयति यो बोधांशुभिः प्राम्शुभिः सोऽयं शङ्करदेशिकेन्द्रसविताऽस्माकं परं दैवतम् ..
अद्वैतेन्दुकलावतम्सरुचिरो विज्ञानगङ्गाधरो हस्ताब्जाधृत दण्ड खण्ड परशू रुद्राक्षभूषोज्वलः . काषायामलकृत्तिवाससुभगः सम्सारमृत्युञ्जयो द्वैताख्योग्रहलाहलाशनपटुः श्रीशङ्करः पातु नः ..
गुरवे सर्वलोकानां भिषजे भवरोगिणाम् . निधये सर्वविद्यानां दक्षिणामूर्तये नमः ..
जयतु जयतु नित्यं शङ्कराचार्यवर्यो जयतु जयतु तस्याद्वैतविद्यानवद्या . जयतु जयतु लोके तच्चरित्रं पवित्रं जयतु जयतु भक्तिस्तत्पदाब्जे जनानाम् ..
ॐ श्री श्रीमत्कैलासनिलयाय नमः . ॐ पार्वतीप्राणवल्लभाय नमः . ॐ ब्रह्मादिसुरसम्पूज्या

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