4.750. We are taking up another explanation of the verse now.
4.751. यः = he who; पश्येत् = finds, from the point of view of the highest truth;
अकर्म = that which is not an object of knowledge, which is self-effulgent consciousness, which is the locus of all errors; 1/2
4.752. as existing through and through in Its nature as Existence and Self-effulgence, 2/2
4.753. कर्मणि =in the object of knowledge, in the insentient visible universe.
4.754. And similarly he who finds कर्म (an object of knowledge) the visible universe, which conists of Maya but not real ultimately;
4.755. as imagined , on the self-effulgent Reality, the Witness because there is no possibility of any relation betw the seer & seen.
4.756. The Sruti therefore says: यस्तु सर्वाणि भूतानि आत्मन्येवानुपश्यति । सर्वभूतेषु चात्मानं ततो न विजुगुप्सते ॥ ६ ॥ (Is.U 6)
4.757. He who sees all beings in the very Self, and the Self in all beings, feels no hatred by that (realisation).
4.758. Thus, though there is mutual superimposition still स: he who finds the pure entity is alone बुद्धिमान् wise मनुष्येषु among men;
4.759. not anyone else, because he sees the highest Truth whereas the others does not.
4.760. He is युक्तः engaged in yoga, which is a means to wisdom, he is one-pointed in mind as a result of purification of mind.
4.761. He alone is praised by saying he is कृत्स्नकर्मकृत्, a performer of all actions which are the means of purification of the mind.
4.762. Since this is so, therefore you also become a realizer of the Supreme Truth;
4.763. for by knowing That alone is it possible to become a performer of all actions. This is the idea.
4.764. So what was said in, ‘by knowing which you will become free from evil’ and what was meant by saying that there is something to be known about the true nature of action etc., and the praise in ‘he is the wise one’ — all that becomes reconciled in the knowledge of the highest Truth.
4.765. For, it is not possible to be liberated from the evil world by knowing anything else.
4.766. And any other thing that is not real is not worthy of knowing. Nor does sagacity accrues by knowing it.
4.767. Are nithya-karmas bondage? कर्मणि – in action, in the regular duties (नित्य कर्म ) performed for the Supreme Lord,
4.768. यः he who sees this as अकर्म not an action because it is not a cause of bondage.
4.769. So seeing नित्य कर्म as अकर्म frees him from bondage.
4.770. And similarly non-performance of नित्य कर्म considering them as karma and cause of bondage is held as अकर्मणि inaction causing evil.
4.770a. Let us continue discussion on कर्म and अकर्म in the next session.