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Bhagavadgītā (Bhagavad Gita): Chapter IV (Jñānayoga)
Yoga of Knowledge
Introduction
Now Lord Kṛṣṇa teaches doubtful Arjuna the Yoga of renunciation to actions by means of knowledge. Listen to His words...
Important: All that is in brackets and italicized within the translation has been added by me in order to complete the sense of a particular phrase or sentence. In turn, all that is between double hyphen (--...--) constitutes clarifying further information also added by me. Besides, although I have not written any commentary on each stanza, I have added my own notes when a more detailed explanation is needed. In addition, note that I will use inverted commas to delimit text only when the person speaking is not Sañjaya himself (the narrator). Therefore, the words spoken by Sañjaya will not be delimited by inverted commas or quotation marks.
Chapter 4: Jñānayoga (Yoga of Knowledge)
श्रीभगवानुवाच
इमं विवस्वते योगं प्रोक्तवानहमव्ययम्।
विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत्॥१॥
Śrībhagavānuvāca
Imaṁ vivasvate yogaṁ proktavānahamavyayam|
Vivasvānmanave prāha manurikṣvākave'bravīt||1||
Venerable (śrī) Bhagavān (bhagavān)1 said (uvāca):
"I (aham) proclaimed (proktavān) this (imam) imperishable (avyayam) Yoga (yogam) to Vivasvān (vivasvate)2; Vivasvān (vivasvān) said (it) (prāha) to (Vaivasvata) Manu (manave); (and this) Manu (manuḥ) spoke (it) (abravīt) to Ikṣvāku (ikṣvākave)3?"||1||
1 Lit. "The Divine or Adorable One", or also "The Fortunate One", i.e. Lord Kṛṣṇa.
2 Vivasvān --lit. "the brilliant one"-- is the god of the Sun.
3 The word "Manu" literally means "Man" but in the sense of "father of the human race". There is 14 Manu-s every Kalpa or 12 hours of Brahmā (the Creator), i.e. 4,320,000,000 human years, but here Lord Kṛṣṇa is referring to Vaivasvata (the seventh one of the present Kalpa known as Śvetavārāha), who is still the presiding Manu. The statement of the Lord is made clear by Śrīdhara, the eminent commentator of Bhagavadgītā, in this fragment of his celebrated commentary: "...Imaṁ yogaṁ purāhaṁ vivasvata ādityāya kathitavān| Sa ca svaputrāya manave śrāddhadevāya| Sa ca manuḥ svaputrāyekṣvākave'bravīt||1||", that is, "Formerly, I said this Yoga to Vivasvān Āditya --one of the sons of Aditi, the celebrated wife of Kaśyapa... a long story--. And he (taught it) to Manu, his own son --i.e. Vaivasvata, a term that literally means 'son of Vivasvān'--, the god presiding over Śrāddha rites --ceremonies in honor and for the benefit of dead relatives--. And that Manu spoke (it) to his son (known as) Ikṣvāku||1||". This is the sense.
एवं परम्पराप्राप्तमिमं राजर्षयो विदुः।
स कालेनेह महता योगो नष्टः परन्तप॥२॥
Evaṁ paramparāprāptamimaṁ rājarṣayo viduḥ|
Sa kāleneha mahatā yogo naṣṭaḥ parantapa||2||
"The royal Seers (rāja-ṛṣayaḥ) knew (viduḥ) this (Yoga) (imam) thus (evam) obtained (prāptam) through a uninterrupted succession (of masters and disciples) (paramparā). Oh destroyer of foes (parantapa)1, that (saḥ) Yoga (yogaḥ) was lost (naṣṭaḥ) here --in this world-- (iha) in the course of time (kālena... mahatā)"||2||
1 Epithet for Arjuna.
स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः।
भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम्॥३॥
Sa evāyaṁ mayā te'dya yogaḥ proktaḥ purātanaḥ|
Bhakto'si me sakhā ceti rahasyaṁ hyetaduttamam||3||
"This very (saḥ eva ayam) ancient (purātanaḥ) Yoga (yogaḥ) (has been) today (adya) declared (proktaḥ) to you (te) by Me (mayā) (because) 'you are (asi) My devotee (bhaktaḥ) and (ca) friend (sakhā... iti)!', (and) for (hi) this (etad) (is) the uppermost (uttanam) secret (rahasyam)"||3||
अर्जुन उवाच
अपरं भवतो जन्म परं जन्म विवस्वतः।
कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति॥४॥
Arjuna uvāca
Aparaṁ bhavato janma paraṁ janma vivasvataḥ|
Kathametadvijānīyāṁ tvamādau proktavāniti||4||
Arjuna (arjunaḥ) said (uvāca):
"Your (bhavataḥ) birth (janma) (is) posterior or later (aparam), (while) the birth (janma) of Vivasvān (vivasvataḥ) is previous (param). How (katham) might I understand (vijānīyām) this (etad), viz. (that) 'You (tvam) spoke (such a Yoga to him) (proktavān) in the beginning (ādau... iti)?'"||4||
श्रीभगवानुवाच
बहूनि मे व्यतीतानि जन्मानि तव चार्जुन।
तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप॥५॥
Śrībhagavānuvāca
Bahūni me vyatītāni janmāni tava cārjuna|
Tānyahaṁ veda sarvāṇi na tvaṁ vettha parantapa||5||
Venerable (śrī) Bhagavān (bhagavān)1 said (uvāca):
"Many (bahūni) births (janmāni), (both) of Mine (me) and (ca) of yours (tava), have passed (vyatītāni), oh Arjuna (arjuna). I (aham) know (veda) them (tāni) all (sarvāṇi), (but) you (tvam) do not (na) know (them) (vettha), oh destroyer of foes (parantapa)2"||5||
1 Lit. "The Divine or Adorable One", or also "The Fortunate One", i.e. Lord Kṛṣṇa.
2 Epithet for Arjuna.
अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन्।
प्रकृतिं स्वामधिष्ठाय संभवाम्यात्ममायया॥६॥
Ajo'pi sannavyayātmā bhūtānāmīśvaro'pi san|
Prakṛtiṁ svāmadhiṣṭhāya saṁbhavāmyātmamāyayā||6||
"Even though (api) (I), the imperishable One (avyaya-ātmā), am (san... san)1 unborn (ajaḥ) (and) also (api) the Lord (īśvaraḥ) of the living beings (bhūtānām), by taking possession (adhiṣṭhāya) of My own (svām) nature (prakṛtim), I take birth (sambhavāmi) through My Māyā (ātma-māyayā)2"||6||
1 "San" literally means "being" (not the noun but the present participle of "to be"), but I translated it "am" for the sake of convenience.
2 As Bhagavadgītā is one of the three pillars of Vedānta (one of the six traditional philosophical systems of India), I will make clear the meaning of the term "Māyā" according to each of the three types of Vedānta: (1) Dvaitavedānta --dualistic Vedānta-- postulates that Māyā is the power of God; (2) Viśiṣṭādvaita --qualified non-dualistic Vedānta-- declares that Māyā is the mysterious power of God; (3) Advaitavedānta --non-dualistic Vedānta-- states that Māyā is the principle of illusion, which inconceivably produces the illusory manifestation of the universe.
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत।
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम्॥७॥
Yadā yadā hi dharmasya glānirbhavati bhārata|
Abhyutthānamadharmasya tadātmānaṁ sṛjāmyaham||7||
"Undoubtedly (hi), whenever (yadā yadā) there is (bhavati) a decrease (glāniḥ) of Dharma (dharmasya)1, oh descendant of Bharata (bhārata)2, (and) preponderance (abhyutthānam) of the opposite to Dharma (adharmasya), then (tadā) I (aham) manifest (sṛjāmi) Myself (ātmānam)"||7||
1 Although this word may be translated as "religion, duty, righteousness, etc.", no "single" word in English can translate it adequately in all contexts. That is why, I will not translate it in the text itself ever. Now an approximate translation: Dharma is "that which holds everything together", to wit, "it is the foundation on which all social, moral and religious order is built". Even by using long sentences, the meaning cannot rightly expressed, as you can see. Well, then Dharma is... Dharma. Remember what I said previously when you read this term again in the scripture.
2 Epithet for Arjuna.
परित्राणाय साधूनां विनाशाय च दुष्कृताम्।
धर्मसंस्थापनार्थाय संभवामि युगे युगे॥८॥
Paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām|
Dharmasaṁsthāpanārthāya saṁbhavāmi yuge yuge||8||
"For the protection (paritrāṇāya) of the righteous people (sādhūnām) and (ca) for the destruction (vināśāya) of the evil-doers (duṣkṛtām). (In short,) I take birth (sambhavāmi) in each of the ages (yuge yuge) in order (arthāya) to establish (saṁsthāpana) Dharma (dharma)"||8||
जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः।
त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन॥९॥
Janma karma ca me divyamevaṁ yo vetti tattvataḥ|
Tyaktvā dehaṁ punarjanma naiti māmeti so'rjuna||9||
"He (saḥ) who (yaḥ) thus (evam) knows (vetti) indeed (tattvatas) (that) My (me) birth (janma) and (ca) action(s) (karma) (are) divine (divyam), after leaving (tyaktvā) (his) body (deham) he is not born (janma na eti) again (punar), (but) he attains (eti) Me (mām), oh Arjuna (arjuna)!"||9||
वीतरागभयक्रोधा मन्मया मामुपाश्रिताः।
बहवो ज्ञानतपसा पूता मद्भावमागताः॥१०॥
Vītarāgabhayakrodhā manmayā māmupāśritāḥ|
Bahavo jñānatapasā pūtā madbhāvamāgatāḥ||10||
"Delivered (vīta) from attachment (rāga), fear (bhaya) (and) wrath --krodha-- (krodhāḥ), absorbed (mayāḥ) in Me (mad), abiding (upāśritāḥ) in Me (mām), a lot of (beings) (bahavaḥ), purified (pūtāḥ) through the austerity (tapasā) of knowledge (jñāna), (have) attained (āgatāḥ) My (mad) State (bhāvam)"||10||
ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्।
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः॥११॥
Ye yathā māṁ prapadyante tāṁstathaiva bhajāmyaham|
Mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ||11||
"According as (yathā) those (people) (ye) approach (prapadyante) Me (mām), in that very manner (tathā eva) I (aham) favor (bhajāmi) them (tān). Men (manuṣyāḥ) follow (anuvartante) My (mama) path (vartma) in every way (sarvaśas), oh son of Pṛthā (pārtha)1"||11||
1 Epithet for Arjuna.
काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः।
क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा॥१२॥
Kāṅkṣantaḥ karmaṇāṁ siddhiṁ yajanta iha devatāḥ|
Kṣipraṁ hi mānuṣe loke siddhirbhavati karmajā||12||
"Those who desire (kāṅkṣantaḥ) the accomplishment (siddhim) of (their) actions (karmaṇām) (in the form of fruits or results), worship (yajante) deities (devatāḥ) here --in this world-- (iha), because (hi) in the human (mānuṣe) world (loke), the accomplishment (siddhiḥ) produced (jā) from (any) action (karma) occurs (bhavati) quickly (kṣipram)"||12||
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः।
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम्॥१३॥
Cāturvarṇyaṁ mayā sṛṣṭaṁ guṇakarmavibhāgaśaḥ|
Tasya kartāramapi māṁ viddhyakartāramavyayam||13||
"The four castes (cāturvarṇyam) were created (sṛṣṭam) by Me (mayā) according to (vibhāgaśas) the qualities of Prakṛti (guṇa)1 (and) duties (karma). Know (viddhi) Me (mām) (to be) the imperishable (avyayam) Nondoer (akartāram) although (api) (I am) the Doer --kartā-- (kartāram) of that (system of castes) (tasya)"||13||
1 Prakṛti is the source from which all matter is produced. It has three qualities: Sattva, Rajas and Tamas.
न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा।
इति मां योऽभिजानाति कर्मभिर्न स बध्यते॥१४॥
Na māṁ karmāṇi limpanti na me karmaphale spṛhā|
Iti māṁ yo'bhijānāti karmabhirna sa badhyate||14||
"The actions (karmāṇi) do not (na) pollute (limpanti) Me (mām), nor do (na) I have longing (me... spṛhā) for the fruit (phale) of (any) action (karma). He (saḥ) who (yaḥ) knows (abhijānāti) Me (mām) thus (iti), is not (na) bound (badhyate) by actions (karmabhiḥ)"||14||
एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः।
कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम्॥१५॥
Evaṁ jñātvā kṛtaṁ karma pūrvairapi mumukṣubhiḥ|
Kuru karmaiva tasmāttvaṁ pūrvaiḥ pūrvataraṁ kṛtam||15||
"Knowing (Me) (jñātvā) thus (evam) too (api), the ancient ones --pūrvās-- (pūrvaiḥ) who desired liberation --mumukṣavas-- (mumukṣubhiḥ) performed actions --lit. "action performed"-- (kṛtam karma)1. Therefore (tasmāt), do (kuru... tvam) action(s) (karma eva) (such as they were) performed (kṛtam) by the ancestors (pūrvaiḥ) previously (pūrvataram)"||15||
1 A literal translation of this sentence would be "Knowing Me thus too, the action performed by the ancient ones who desired liberation", which looks great in Sanskrit but poor in English. So, I had to adapt the structure but I made clear the changes, so much as possible, between double hyphen. For example: "pūrvaiḥ" literally means "by the ancient ones" and not "the ancient ones", hence I added the original word "pūrvās" (the ancient ones). Oh well, if you cannot understand yet, just trust me, please. I always attempt to keep as literal as possible, but sometimes the structures of the sentences in Sanskrit are too strange for a completely literal word for word translation. Remember this in the future.
किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः।
तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात्॥१६॥
Kiṁ karma kimakarmeti kavayo'pyatra mohitāḥ|
Tatte karma pravakṣyāmi yajjñātvā mokṣyase'śubhāt||16||
"'What (kim) (is) action (karma), what (kim) (is) inaction (akarma iti)?', even (api) the sages (kavayaḥ) (are) confounded (mohitāḥ) about this (atra). Therefore (tad), I will speak (pravakṣyāmi) to you (te) about action (karma), by knowing (jñātvā) which (yad) you will be released (mokṣyase) from sin (aśubhāt)1"||16||
1 The word "aśubha" literally means "sin, misfortune, etc.", but according to several commentators of this scripture, it is synonymous with Saṁsāra or Transmigration. Saṁsāra turns round like a wheel in which one is born to die and die to be reborn, i.e. continuous misery. So, the Lord would be affirming: "... by knowing which you will be released from Saṁsāra". I wanted to make this point clear for respect to those renowned commentators, hence the present note.
कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः।
अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः॥१७॥
Karmaṇo hyapi boddhavyaṁ boddhavyaṁ ca vikarmaṇaḥ|
Akarmaṇaśca boddhavyaṁ gahanā karmaṇo gatiḥ||17||
"Because (hi) (there is) something (true) to be known (boddhavyam) even (api) about action (karmaṇaḥ) and (ca) something (true) to be known (boddhavyam) about forbidden action (vikarmaṇaḥ). Also (ca), (there is) something (true) to be known (boddhavyam) about inaction (akarmaṇaḥ). The way (gatiḥ) of action (karmaṇaḥ) is hard to be understood, i.e. impenetrable (gahanā)"||17||
कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः।
स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत्॥१८॥
Karmaṇyakarma yaḥ paśyedakarmaṇi ca karma yaḥ|
Sa buddhimānmanuṣyeṣu sa yuktaḥ kṛtsnakarmakṛt||18||
"He (saḥ) (is) endowed with understanding --viz. he is a wise-- (buddhimān) among the human beings (manuṣyeṣu) who (yaḥ... yaḥ) sees (paśyet) inaction (akarma) in action (karmaṇi) and (ca) action (karma) in inaction (akarmaṇi). He (saḥ) has attained Yoga or Union --i.e. he is a Yogī-- (yuktaḥ) (and) a doer (kṛt) of all (kṛtsna) actions (karma)"||18||
यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः।
ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः॥१९॥
Yasya sarve samārambhāḥ kāmasaṅkalpavarjitāḥ|
Jñānāgnidagdhakarmāṇaṁ tamāhuḥ paṇḍitaṁ budhāḥ||19||
"The wise (budhāḥ) called (āhuḥ) him (tam) a paṇḍita or learned one (paṇḍitam) whose (yasya) undertakings (samārambhāḥ) (were) all (sarve) devoid (varjitāḥ) of wishes (saṅkalpa) for kāma or fruit(s) --i.e. that which is desired-- (kāma)1, (and whose) actions (karmāṇam) (had been) burnt (dagdha) by the fire (agni) of knowledge (jñāna)"||19||
1 The term "kāma" is generally translated as "desire", but here it means "fruit" in the sense of "that which is desired". Śrīdhara explains this special meaning very well in his commentary: "... Kāmyata iti kāmaḥ phalam| Tatsaṅkalpena varjitā yasya bhavanti tam paṇḍitamāhuḥ|...", in other words: "Kāma is the fruit (of an action), viz. 'that which is desired'. They --the wise-- called him a learned one whose (undertakings) were devoid of wishes for that --i.e. for kāma or fruit--". This is the sense.
त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः।
कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः॥२०॥
Tyaktvā karmaphalāsaṅgaṁ nityatṛpto nirāśrayaḥ|
Karmaṇyabhipravṛtto'pi naiva kiñcitkaroti saḥ||20||
"Having abandoned (tyaktvā) attachment (āsaṅgam) to the fruits (phala) of action (karma), ever (nitya) satisfied (tṛptaḥ), supportless (nirāśrayaḥ), he (saḥ) does (karoti) nothing (na... kiñcid) at all (eva) even though (api) engaged (abhipravṛttaḥ) in action (karmaṇi)"||20||
निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः।
शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम्॥२१॥
Nirāśīryatacittātmā tyaktasarvaparigrahaḥ|
Śārīraṁ kevalaṁ karma kurvannāpnoti kilbiṣam||21||
"Being free from desire (nirāśīḥ), with (his) mind (citta) (and) ātmā --lit. Self, but here: 'physical body', according to Śrīdhara and other commentators-- (ātmā) under control (yata), having renounced (tyakta) all (sarva) possessions (parigrahaḥ), doing (kurvat) action(s) (karma) for (sustaining life in) the body (śarīram) alone (kevalam), he does not incur (na āpnoti) sin (kilbiṣam)"||21||
यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः।
समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते॥२२॥
Yadṛcchālābhasantuṣṭo dvandvātīto vimatsaraḥ|
Samaḥ siddhāvasiddhau ca kṛtvāpi na nibadhyate||22||
"Being quite satisfied (santuṣṭaḥ) with what he obtains (lābha) spontaneously (yad-ṛcchā), beyond (atītaḥ) the pairs of opposites (dvandva), free from enmity (vimatsaraḥ)1, always remaining the same (samaḥ) in success (siddhau) and (ca) failure (asiddhau), he is not bound (na nibadhyate) even (api) while acting --i.e. while doing actions-- (kṛtvā)"||22||
1 The word "vimatsara" generally is to be interpreted as "free from envy or jealousy", but in this context its meaning is "free from enmity". Śrīdhara affirms this in his celebrated commentary: "... Vimatsaro nirvairaḥ|...", i.e. "(The term) 'vimatsara' (means) 'one who is free from enmity'".
गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः।
यज्ञायाचरतः कर्म समग्रं प्रविलीयते॥२३॥
Gatasaṅgasya muktasya jñānāvasthitacetasaḥ|
Yajñāyācarataḥ karma samagraṁ pravilīyate||23||
"All (samagram) karma --action and its inherent bond too-- (karma) of one who performs (it) (ācarataḥ) for Yajña --viz. Lord Viṣṇu-- (yajñāya), who is free from attachment (gata-saṅgasya), liberated (muktasya) (and) whose mind (cetasaḥ) is engaged (avasthita) in knowledge (jñāna), becomes dissolved (pravilīyate)"||23||
ब्रह्मार्पणं ब्रह्म हविः ब्रह्माग्नौ ब्रह्मणा हुतम्।
ब्रह्मैव तेन गन्तव्यं ब्रह्म कर्म समाधिना॥२४॥
Brahmārpaṇaṁ brahma haviḥ brahmāgnau brahmaṇā hutam|
Brahmaiva tena gantavyaṁ brahma karma samādhinā||24||
"Brahma (brahma)1 (is) the offering (in a yajña or sacrifice) (arpaṇam), Brahma (brahma) (is) the oblation (havis) poured (hutam) into the fire (agnau) of Brahma (brahma) by a brahmā or priest versed in Vedic knowledge (brahmaṇā). Brahma (brahma) alone (eva) (is) to be attained (gantavyam) by him (tena) who is onepointed (samādhinā) on Brahma (brahma), (whose nature --i.e. of Brahma-- is) karma (karma)2"||24||
1 The impersonal aspect of God.
2 The word "karma" means in this context "the entire religious rite" or "sacrifice". In short, Brahma is the whole sacrifice or yajña and is only to be attained by one who is so concentrated on Him during the performance of such a karma or sacrificial rite.
दैवमेवापरे यज्ञं योगिनः पर्युपासते।
ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति॥२५॥
Daivamevāpare yajñaṁ yoginaḥ paryupāsate|
Brahmāgnāvapare yajñaṁ yajñenaivopajuhvati||25||
"Other (apare) yogī-s (yoginaḥ) perform (paryupāsate) sacrifice(s) (yajñam) to deities (daivam) alone (eva). (While even) other (apare) (yogī-s) offer (upajuhvati) yajña (yajñam)1 by means of the sacrifice (yajñena) itself (eva) in the fire (agnau) of Brahma (brahma)2"||25||
1 I need to explain this term "yajña" a little, because it is somewhat controversial in this context. Yes, it generally means "sacrifice" or even "Lord Viṣṇu" as He is the personification of all sacrifices. Let us briefly check the opinions of authoritative commentators:
a) Śrīdhara: "... Apare tu jñānayogino brahmarūpe'gnau apare yajñenaivopāyena brahmārpaṇamityādyuktaprakāreṇa yajñamupajuhvati|...", that is, "But others... i.e. other yogī-s of knowledge... offer 'yajña', viz. offering to Brahma, etc., in the aforesaid way --Śrīdhara refers to what he expressed before in his commentary, obviously... keep reading-- in the fire whose nature is Brahma. (The phrase "yajñenaiva" --yajñena eva-- in the Bhagavadgītā means) 'upāyena' or '(by using sacrifice itself) as a means --and this is the 'aforesaid way' referred to by Śrīdhara before--'". Then, according to Śrīdhara, "yajña" means "offering to Brahma, etc." here. Eminent Śrīdhara is advaitī, i.e. he follows the path of non-dualism. Anyway, in my humble opinion, his commentaries always look "neuter"... that is why I like them so much. Maybe I am wrong, but this is the sensation I feel from reading his writings. Ah, his full name, as it were, is Śrīdhara Svāmī.
b) Śaṅkarācārya: "... tamātmānaṁ yajñaṁ paramārthataḥ parameva brahma santam...", which means "...(others knowers of Brahma offer) that yajña or Ātmā --Self-- who is certainly the Supreme Brahma in the true sense of the word...". I had to omit some parts because the paragraph is too long. The important thing is that venerable Śaṅkarācārya considers "yajña" in this context as "Ātmā" (Self) who is identical with Brahma "really" or "in the true sense of the word" (paramārthatas). He speaks like that because is advaitī or follower of non-dualism, i.e. the individual Self (Ātmā) is identical with the universal Self (Brahma)... keep reading, please. Thus, according to him, those other yogī-s are offering Ātmā, who is inherently Brahma, in the fire of Brahma. This is the sense. Of course, Śaṅkarācārya is the founder of the Advaitavedānta or non-dualistic Vedānta.
c) Baladeva: "... yajñaṁ ghṛtādihavīrūpaṁ juhvati...", in sum, "... (others) offer yajña whose form is 'havis' or oblation consisting of clarified butter, etc...". So, according to Baladeva, "yajña" means an oblation composed of clarified butter and so forth. The full name of Baladeva is Baladeva Vidyābhūṣaṇa, and he is a follower of dualistic Vedānta. Both Baladeva and Viśvanātha (see below) even gave his teachings together. They are had in high esteem by the Gauḍīyavaiṣṇava-s, viz. the Bengalese followers of Lord Viṣṇu. This sacred tradition is born in Bengal and spread throughout India... oh, another long story.
d) Madhusūdana: "... tasminnagnau yajñaṁ pratyagātmānaṁ tvapadārtham...", that is, "(other offer) yajña, which is equal to the Self, i.e. the 'You' principle...". The "You" principle --tva or tvam-- is related to the individual Self, while the "That" principle --tad or tat-- refers to the universal Self or Brahma. You can see this in the great Vedic statement: "Tattvamasi" - "That You are". As Madhusūdana Sarasvatī (his full name) is advaitī or a follower of non-dualism, he postulates the identity between Ātmā and Brahma, viz. between the "You" and "That" principles, hence I wrote "You" in uppercase... oh well, another long story again.
This master also specifies in other portion of his commentary on the 25th stanza, that the sage Yāska (the author of Nirukti --or Nirukta--, the celebrated commentary on the Vedic glossary known as the Nighaṇṭu-s) mentioned the word "yajña" as one of the names of Ātmā or Self: "... yajñaśabda ātmanāmasu yāskena paṭhitaḥ". Thus, by means of that statement, Madhusūdana attempts to validly justify his opinion that "yajña" is synonymous with "Self" in this particular context. Enough, I think.
e) Viśvanātha: "... yajñaṁ haviḥsthānīyaṁ tvampadārthaṁ jīvam...", in short, "(other offer) yajña, i.e. the 'you' principle (also called) jīva --the individual soul--, which represents the oblation...". To make it clear: According to Śrī Viśvanātha Cakravartī Ṭhakura (this is his full name), the individual soul or jīva, viz. the "you" principle, by standing for the oblation, is the yajña to be offered in the fire of Brahma --the "That" principle--. As Viśvanātha is dvaitī or follower of dualism, I wrote "you" in lowercase in this case, as he postulates that the individual soul is not identical with Brahma. Thus, to offer yajña is, in his opinion, to pour the oblation known as jīva into the Supreme Self (Brahma). Viśvanātha and Baladeva worked together spreading the teachings of Śrī Kṛṣṇa Caitanya Mahāprabhu... oh, another long story too.
All right, the "brief" explanatory note was turned into a lengthy one, hehe, but I had to make clear the meaning of that crucial term, viz. "yajña", according to these commentators of Bhagavadgītā. Yes, there were other important commentators too, such as Rāmānuja, etc., but my life is so short and my intellect so weak that with five commentaries I have more than enough for now! My salutations to all commentators and thank you for helping me in my task of translating the sacred Gītā!
2 The impersonal aspect of God.
श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति।
शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति॥२६॥
Śrotrādīnīndriyāṇyanye saṁyamāgniṣu juhvati|
Śabdādīnviṣayānanya indriyāgniṣu juhvati||26||
"Others (anye) offer (juhvati) the indriya-s --the Powers of perception and action-- (indriyāṇi)1 (such as) śrotra --the power of hearing-- (śrotra), etc. (ādīni) in the fires (agniṣu) of saṁyama --control of those indriya-s-- (saṁyama). (Even) others (anye) offer (juhvati) objects (viṣayān) (such as) sound (śabda), etc. (ādīn) in the fires (agniṣu) of the indriya-s (indriya)"||26||
1 Jñānendriya-s (Jñāna-indriya-s) are the five Powers of perception, viz. Śrotra (power of hearing), Tvak (power of feeling by touch), Cakṣus (power of seeing), Jihvā (power of tasting) and Ghrāṇa (power of smelling). In turn, Karmendriya-s (Karma-indriya-s) are the five Powers of action, viz. Vāk (power of speaking), Pāṇi (power of handling), Pāda (power of locomotion), Pāyu (power of excreting) and Upastha (power of sexual activity and restfulness).
सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे।
आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते॥२७॥
Sarvāṇīndriyakarmāṇi prāṇakarmāṇi cāpare|
Ātmasaṁyamayogāgnau juhvati jñānadīpite||27||
"Others (apare) offer (juhvati) all (sarvāṇi) actions (karmāṇi) of the indriya-s --the Powers of perception and action-- (indriya)1 and (ca) the actions (karmāṇi) of the vital energies (prāṇa) in the fire (agnau) of the Yoga (yoga) of self-control --also "control of mind"-- (ātma-saṁyama) kindled (dīpite) by knowledge (jñāna)"||27||
1 Read the note under the previous stanza.
द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे।
स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः॥२८॥
Dravyayajñāstapoyajñā yogayajñāstathāpare|
Svādhyāyajñānayajñāśca yatayaḥ saṁśitavratāḥ||28||
"Likewise (tathā), others (apare) perform sacrifices (yajñāḥ... yajñāḥ... yajñāḥ) (by offering their) wealth (dravya), (by practicing) austerities (tapas) (and through) Yoga (yoga). And (ca) the yati-s or ascetics --lit. the ones who make continued efforts-- (yatayaḥ) who firmly observe rigid vows (saṁśita-vratāḥ), perform sacrifices (yajñāḥ) by means of knowledge (jñāna) (gained from) Svādhyāya --i.e. by hearing, pondering over, etc. the Vedic scriptures-- (svādhyāya)"||28||
अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे।
प्राणापानगती रुद्ध्वा प्राणायामपरायणाः॥२९॥
Apāne juhvati prāṇaṁ prāṇe'pānaṁ tathāpare|
Prāṇāpānagatī ruddhvā prāṇāyāmaparāyaṇāḥ||29||
"In like manner (tathā), others (apare) who are engaged (parāyanāḥ) in Prāṇāyāma (prāṇāyāma)1, having stopped (ruddhvā) the movements (gatīḥ) of prāṇa --i.e. the vital energy contained in the outgoing breath-- (prāṇa) (and) apāna --i.e. the vital energy contained in the ingoing breath-- (apāna), offer (juhvati) prāṇa (prāṇam) in apāna (apāne) (and) apāna (apānam) in prāṇa (prāṇe)"||29||
1 This word literally means "control or restriction of the vital energy", and it is generally understood as "breathing exercises" (a gross interpretation, no doubt about it). Anyway, as a matter of fact, its multiple meanings and implications are too deep as if to be fully described in a mere explanatory note as the present one. So, I preferred to leave the word untranslated in the text and just add this short note.
अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति।
सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः॥३०॥
Apare niyatāhārāḥ prāṇānprāṇeṣu juhvati|
Sarve'pyete yajñavido yajñakṣapitakalmaṣāḥ||30||
"Others (apare), being abstemious in food (niyata-āhārāḥ), offer (juhvati) the vital energies (prāṇān) in the vital energies (prāṇeṣu). Even (api) all (sarve) of these (ete) knowers (vidaḥ) of yajña or sacrifice (yajña) have (their) sins (kalmaṣāḥ) destroyed (kṣapita) by sacrifice (yajña)"||30||
यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम्।
नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्यः कुरुसत्तम॥३१॥
Yajñaśiṣṭāmṛtabhujo yānti brahma sanātanam|
Nāyaṁ loko'styayajñasya kuto'nyaḥ kurusattama||31||
"The ones who enjoy --i.e. eat-- (bhujaḥ) the nectar (amṛta) that remains (śiṣṭa) after a sacrifice (yajña) attain (yānti) the eternal (sanātanam) Brahma --the impersonal aspect of God-- (brahma). This (ayam) world (lokaḥ) is not (na... asti) for someone who does not perform sacrifices (ayajñasya). How (then) (kutas) (any) other (higher world) (anyaḥ)?, oh best (sattama) among the Kuru-s (kuru)1"||31||
1 Epithet for Arjuna.
एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे।
कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे॥३२॥
Evaṁ bahuvidhā yajñā vitatā brahmaṇo mukhe|
Karmajānviddhi tānsarvānevaṁ jñātvā vimokṣyase||32||
"So (evam), various (bahu-vidhāḥ) sacrifices (yajñāḥ) are spread out (vitatāḥ) at the mouth (mukhe) of Brahma --i.e. the Veda-s, in this context-- (brahmaṇaḥ)1. Know (viddhi) them (tān) all (sarvān) to be born (jān) of action (karma). By thus knowing (evam jñātvā), you will become completely liberated (vimokṣyase)"||32||
1 The first part of this stanza: "So, various sacrifices are spread out at the mouth of Brahma --i.e. the Veda-s, in this context--", is concisely and easily explained by Śrīdhara in his commentary: "... Vedena sākṣādvihitā ityarthaḥ", viz. "(Such a statement means that those various sacrifices have been) clearly arranged and presented by the Veda-s, this is sense".
श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप।
सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते॥३३॥
Śreyāndravyamayādyajñājjñānayajñaḥ parantapa|
Sarvaṁ karmākhilaṁ pārtha jñāne parisamāpyate||33||
"Oh destroyer of enemies (parantapa)1, sacrifice (yajñaḥ) of knowledge (jñāna) (is) better (śreyān) than a sacrifice (yajñāt) using materials (dravya-mayāt). Oh son of Pṛthā (pārtha)2, all (sarvam) action (karma), in its totality (akhilam), culminate completely (parisamāpyate) in knowledge (jñāne)"||33||
1 Epithet for Arjuna.
2 Epithet for Arjuna.
तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया।
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः॥३४॥
Tadviddhi praṇipātena paripraśnena sevayā|
Upadekṣyanti te jñānaṁ jñāninastattvadarśinaḥ||34||
"Know (viddhi) that --i.e. that knowledge-- (tad) by means of prostration (praṇipātena), inquiring (paripraśnena) (and) service (sevayā). The wise (jñāninaḥ) who perceive (darśinaḥ) the Truth (tattva) will instruct (upadekṣyanti) you (te) in knowledge (jñānam)"||34||
यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव।
येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि॥३५॥
Yajjñātvā na punarmohamevaṁ yāsyasi pāṇḍava|
Yena bhūtānyaśeṣeṇa drakṣyasyātmanyatho mayi||35||
a different version of the stanza reads
यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव।
येन भूतान्यशेषाणि द्रक्ष्यस्यात्मन्यथो मयि॥३५॥
Yajjñātvā na punarmohamevaṁ yāsyasi pāṇḍava|
Yena bhūtānyaśeṣāṇi drakṣyasyātmanyatho mayi||35||
"Thus (evam), having known (jñātvā) which --i.e. knowledge-- (yad), you will not fall into error and delusion (na... moham yāsyasi) again (punar), oh son of Pāṇḍu (pāṇḍava)1. Through that (knowledge) (yena), you will see (drakṣyasi) living beings (bhūtāni) entirely (aśeṣeṇa) in the Self (ātmani), (and) immediately after (atho) (you will see the Self) in Me (mayi)2"||35||
and the translation for the second version of the stanza reads
"Thus (evam), having known (jñātvā) which --i.e. knowledge-- (yad), you will not fall into error and delusion (na... moham yāsyasi) again (punar), oh son of Pāṇḍu (pāṇḍava)1. Through that (knowledge) (yena), you will see (drakṣyasi) all (aśeṣāṇi) living beings (bhūtāni) in the Self (ātmani), (and) immediately after (atho) (you will see the Self) in Me (mayi)2"||35||
1 Epithet for Arjuna.
2 Śrīdhara explains that the word "atho" is really "anantaram", i.e. "immediately after". I am following his view here. In other words, the Lord is saying to Arjuna that he will firstly see the living beings in his own Self (Ātmā) and immediately after in the Supreme Self (Paramātmā), viz. in Him. This is the sense.
अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः।
सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि॥३६॥
Api cedasi pāpebhyaḥ sarvebhyaḥ pāpakṛttamaḥ|
Sarvaṁ jñānaplavenaiva vṛjinaṁ santariṣyasi||36||
"Even (api) if (ced) you be (asi) the worst sinner (pāpa-kṛt-tamaḥ) among all (sarvebhyaḥ) wicked men (pāpebhyaḥ), you will pass (santariṣyasi) over all (sarvam) sin and vice (vṛjinam) with the boat (plavena) of knowledge (jñāna) indeed (eva)!"||36||
यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन।
ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा॥३७॥
Yathaidhāṁsi samiddho'gnirbhasmasātkurute'rjuna|
Jñānāgniḥ sarvakarmāṇi bhasmasātkurute tathā||37||
Just as (yathā) a kindled (samiddhaḥ) fire (agniḥ) reduces logs to ashes (edhāṁsi... bhasmasāt kurute)1, oh Arjuna (arjuna), so does (tathā) the fire (agniḥ) of knowledge (jñāna) turns all actions to ashes (sarva-karmāṇi bhasmasāt kurute)"||37||
1 The word "edhāṁsi" is the plural number of "edhas" (lit. fuel), but according to Śrīdhara "edhāṁsi" (fuels) = "kāṣṭhāni" (logs, pieces of wood) in this context, which seems to be more consistent in my opinion.
न हि ज्ञानेन सदृशं पवित्रमिह विद्यते।
तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति॥३८॥
Na hi jñānena sadṛśaṁ pavitramiha vidyate|
Tatsvayaṁ yogasaṁsiddhaḥ kālenātmani vindati||38||
"Here --in this world-- (iha), there is no (na... vidyate) means of purification (pavitram) similar (sadṛśam) to knowledge (jñānena), undoubtedly (hi). The one who has become perfected (saṁsiddhaḥ) by means of Yoga --according to Śrīdhara, 'Karmayoga' or Yoga of action-- (yoga) in the course of time (kālena), obtains (vindati) by himself (svayam) that (knowledge) (tad) about the Self (ātmani)"||38||
श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः।
ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति॥३९॥
Śraddhāvām̐llabhate jñānaṁ tatparaḥ saṁyatendriyaḥ|
Jñānaṁ labdhvā parāṁ śāntimacireṇādhigacchati||39||
"One who has faith (śraddhāvān), is totally devoted (paraḥ) to that --i.e. knowledge-- (tad) (and) has (his) indriya-s --the Powers of perception an action-- (indriyaḥ)1 controlled (saṁyata), obtains (labhate) knowledge (jñānam). After having gotten (labdhvā) knowledge (jñānam), he attains (adhigacchati), without delay (acireṇa), supreme (parām) Peace (śāntim)"||39||
1 See note under the 26th stanza.
अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति।
नायं लोकोऽस्ति न परो न सुखं संशयात्मनः॥४०॥
Ajñaścāśraddadhānaśca saṁśayātmā vinaśyati|
Nāyaṁ loko'sti na paro na sukhaṁ saṁśayātmanaḥ||40||
"One who is ignorant (ajñaḥ), without faith (aśraddadhānaḥ) and (ca... ca) has a doubtful mind --i.e. his mind has doubts-- (saṁśaya-ātmā), perishes (vinaśyati). Neither (na) this (ayam) world (lokaḥ) nor (na) the other (one) (paraḥ) nor (na) happiness (sukham) are --lit. "is"-- (asti) for him who has a doubtful mind (saṁśaya-ātmanaḥ)"||40||
योगसन्न्यस्तकर्माणं ज्ञानसञ्छिन्नसंशयम्।
आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय॥४१॥
Yogasannyastakarmāṇaṁ jñānasañchinnasaṁśayam|
Ātmavantaṁ na karmāṇi nibadhnanti dhanañjaya||41||
"On winner of wealth (dhanañjaya)1, actions (karmāṇi) do not (na) bind (nibadhnanti) the prudent one (ātmavantam)2 who has given actions up (sannyasta-karmāṇam) by means of Yoga (yoga) (and) whose doubts (saṁśayam) have been removed (sañchinna) through knowledge (jñāna)"||41||
1 Epithet for Arjuna.
2 The word "ātmavantam" is the Accusative singular of "ātmavān". I follow the interpretation of Śrīdhara here, i.e. "apramādī" or "careful". That is why I wrote "prudent one". However, others interpret "ātmavān" as "prāptapratyagātmā" or "one who possesses a soul".
तस्मादज्ञानसंभूतं हृत्स्थं ज्ञानासिनात्मनः।
छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत॥४२॥
Tasmādajñānasaṁbhūtaṁ hṛtsthaṁ jñānāsinātmanaḥ|
Chittvainaṁ saṁśayaṁ yogamātiṣṭhottiṣṭha bhārata||42||
"Therefore (tasmāt), by cutting (chittvā) this (enam) doubt (saṁśayam), which resides (stham) in (your) heart (hṛd) (and) arises (sambhūtam) from ignorance (ajñāna), with the sword (asinā) of Self-knowledge (jñāna... ātmanaḥ), resort (ātiṣṭha) to Yoga (yogam) (and) stand up (uttiṣṭha), oh descendant of Bharata (bhārata)1"||42||
1 Epithet for Arjuna.
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