BHAGAVAT GEETHA – CHAPTER 4 – ज्ञानकर्मसंन्यसयोग: – YOGA OF RENUNCIATION OF ACTION IN KNOWLEDGE – PART 16

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4.792.
यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः ।
ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः ॥ १९ ॥ (4.19)

4.793. Him whose actions are devoid of desires and resolves and who has his actions burnt away by the fire of wisdom, the wise call him learned.

4.794. यस्य the realizer of the highest truth, whose; सर्वे all that are Vedic as well as mundane; समारम्भाः those that are commenced;

4.795. कामसङ्कल्पवर्जिताः devoid of desire and resove, काम desire means hankering for results, सङ्कल्प resolve as it comes from the idea of agentship, ‘I do’;

4.796. Devoid of this कामसङ्कल्प but performings actions for लोकसंग्रह् for the good of the world or for mere maintenance of the body; तम् him;

4.797. ज्ञानाग्निदग्धकर्माणं who has his actions burnt away by the fire of wisdom – which wisdom consists in seeing inaction in action;

4.798. that action itself is the ‘fire’ in which he whose actions characterised as good and bad are burnt.

4.799. He is thus declared बुधाः th wise, the knower of Brahman आहू: call पण्डितं learned.

4.800. So all his undertakings has the perception set forth in the previous stanza.

4.801. So he is free from desires and imaginations prompted by them.

4.802. His actions are done without egoistic moties, being mere motions.

4.803. प्रवृत्तेन चेत् लोकसङ्ग्रहार्थम्, निवृत्तेन चेत् जीवनमात्रार्थम् । As activist his work promotes world’s welfare. As quietist his work keep him alive.

4.804. यस्तु अकर्मादिदर्शी, सः अकर्मादिदर्शनादेव निष्कर्मा He who habitually perceived non-work in work, for that very reason beyond all works.

4.805. संन्यासी जीवनमात्रार्थचेष्टः He is a sanyasi, a renouncer and his stirrings are meant just to maintain life in the body.

4.806. सन् कर्मणि न प्रवर्तते, यद्यपि प्राक् विवेकतः प्रवृत्तः । He does not work though, and before the dawn of discrimination he was an activist.

4.807. यस्य प्रारब्धकर्मा सन् उत्तरकालमुत्पन्नात्मसम्यग्दर्शनः स्यात्, सः सर्वकर्मणि प्रयोजनमपश्यन् ससाधनं कर्म परित्यजत्येव ।

4.808. But he whose operative works have begun to bear fruits and then he later achieves the right perception of the Self; 1/2

4.809. Of course, when that be so, he renounces work with all the auxiliaries because he sees no profit in work.2/2

4.810. सः कुतश्चित् निमित्तात् कर्मपरित्यागासम्भवे सति कर्मणि तत्फले च सङ्गरहिततया

4.811. If for some reason or other, works have not been wholly renounced by such a sage, due to his detachment from works
and their fruits, 1/n

4.812. स्वप्रयोजनाभावात् लोकसङ्ग्रहार्थं पूर्ववत् कर्मणि प्रवृत्तोऽपि नैव किञ्चित् करोति, 2/n

4.813. his persistent performance of works is for world’s welfare. (Dr. Subramanian Swamy comes under this category!). 3/n

4.814. He has no private end to serve. In fact, he works not at all.4/n

4.815. ज्ञानाग्निदग्धकर्मत्वात् तदीयं कर्म अकर्मैव सम्पद्यते इत्येतमर्थं 5/n

4.816. All his works have been burnt up in the fire of knowledge and so his work has become non-work. n/n

4.817.
त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः ।
कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः ॥ २० ॥ (4.20)

4.818. Giving up attachment to the fruits of works, eternally content, independent, the one engaged in works, does nothing at all.

4.819. त्यक्त्वा having given up through the complete realization of the Self,

4.820. कर्मफलासङ्गं (कर्म फल आसङ्गं) attachment, ie. the idea of agentship and the desire for enjoyment with regard to actions and their results,

4.821. नित्यतृप्त: ever contented through his realization that he is of the nature of true Bliss,

4.822. निराश्रयः – आश्रय the abode, such as body etc as support has been removed by the realization of non-duality such that he lost identity with body.

4.823. आश्रयो नाम यत् आश्रित्य पुरुषार्थं सिसाधयिषति, दृष्टादृष्टेष्टफलसाधनाश्रयरहित इत्यर्थः

4.824. Dependence refers to external means, relying on which, goals are sought to be reached. 1/2

4.825. The sense is that he has no reliance on means to ends, that are seen and unseen. 2/2

4.826. (कर्म फल आसङ्गं and निराश्रयं are mentioned as the reasons with regard to the cessation of the desire for results and the idea of agentship.

4.827. अपि even though one who has reached such state as jivanmukta is अभिप्रवृत्ता : engaged; कर्मणि in actions – Vedic or mundane;

4.828. in th state of emergence from spiritual absorption as samaadhi even though owing to praarabdha karmas he appears to be engaged in work.

4.829. नैव किञ्चित्करोति सः But from his own standpoint he does not really do anything.

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