गीताभ्यासे 4-19 यस्य सर्वे समारम्भाः
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नमो नम:
गीताभ्यासे 4-19 यस्य सर्वे समारम्भाः
A study by S. L. Abhyankar
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The श्लोक: 4-19 is ⇒
यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः ।
ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः ॥४-१९॥
पदच्छेदैः - यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः । ज्ञानाग्निदग्धकर्माणम् तम् आहुः पण्डितम् बुधाः ॥
वाक्यांशशः विश्लेषणम् of (४-१९)
The word कामसङ्कल्पवर्जिताः has वर्जिताः, which is कृदन्तः and makes the complete word a कृदन्तः. This may be checked on doing पदाभ्यासाः.
पदाभ्यासाः
यस्य - यत् सर्व. अत्र पुं. 6’1
सर्वे - सर्व सर्व. अत्र पुं. 1’3
समारम्भाः - समारम्भ नाम पुं. 1’3
समारम्भ: - 1 Beginning, commencement. -2 An enterprise, undertaking, a work, an action
कामसङ्कल्पवर्जिताः - कामसङ्कल्पवर्जित वि. अत्र पुं. 1’3
काम: च सङ्कल्प: च इति कामसङ्कल्पौ (इतरेतर-द्वन्द्वः)
कामसङ्कल्पौ वर्जितौ येभ्य: ते कामसङ्कल्पवर्जिताः (बहुव्रीहिः)
काम: - [कम्-घञ्] 1 Wish, desire; संतानकामाय R.2.65,3.67; oft. used with the inf. form; गन्तुकामः desirous to go; संगात्संजायते कामः Bg.2.62; Ms.2.94. -2 Object of desire; सर्वान् कामान् समश्नुते Ms.2.5
सङ्कल्प: - 1 Will, volition, mental resolve; कामः संकल्पो विचिकित्सा ... Bṛi. Up.1.5.3; -2 Purpose, aim, intention, determination.
वर्जित p. p. 1 Left out, excepted. -2 Abandoned, relinquished. -3 Excluded. -4 Deprived of, destitute of, without; as in गुणवर्जित.
कामसङ्कल्पवर्जिताः - Those who have no desire, no resolution left.
Note, “Those who have no desire, no resolution left” is a complete clause, because वर्जिताः the कृदन्तः is serving the verbal function.
बुधाः - बुध वि. अत्र पुं. 1’3
बुध - a. [बुध्-क] 1 Wise, clever, learned. -2 Intelligent. -3 Waking, awaking. -धः 1 A wise or learned man
तम् - तत् सर्व. अत्र पुं. 2’1
ज्ञानाग्निदग्धकर्माणम् - ज्ञानाग्निदग्धकर्मन् वि. अत्र पुं. 2’1
ज्ञानम् एव अग्निः ज्ञानाग्निः (कर्मधारयः)
ज्ञानाग्निना दग्धम् ज्ञानाग्निदग्धम् (तृतीया-तत्पुरुषः)
ज्ञानाग्निदग्धानि कर्माणि यस्य सः ज्ञानाग्निदग्धकर्मा (बहुव्रीहिः)
ज्ञानाग्निदग्धकर्मा - one whose कर्माणि are burnt off by the fire of knowledge.
पण्डितम् - पण्डित वि. अत्र पुं. 2’1
पण्डित - a. [पण्डा तारका˚ इतच्] 1 Learned, wise; स्वस्थे को वा न पण्डितः. -2 Shrewd, clever. -3 Skilled in, proficient, skilful (generally with loc. or in comp.); मधुरालापनिसर्गपण्डिताम् Ku.4.16; so रतिपण्डित 4.18; नयपण्डित &c. -तः 1 A scholar, learned man -2 Incense. -3 An adept, expert
आहुः - ब्रू-धातोः लटि प्र.पु. बहु.
ब्रू ब्रूञ् व्यक्तायां वाचि (to speak, to tell, to explain) अदादिः, ०२.००३९ उभयपदी, द्विकर्मकः, सेट्
सारांशतः Overall Meaning
यस्य he, whose सर्वे all समारम्भाः enterprises, actions कामसङ्कल्पवर्जिताः are devoid of desire or devoid of resolution or devoid of resolve बुधाः the wise तम् him ज्ञानाग्निदग्धकर्माणं whose कर्माणि are burnt off by the fire of knowledge आहुः call him पण्डितम् PanDita.
छन्दोविश्लेषणम्
यस्य सर्वे समारम्भाः (८ अक्षराणि) “समार(म्भाः)” एतेषां मात्राः १-२-२
कामसङ्कल्पवर्जिताः (८ अक्षराणि) “ल्पवर्जि” एतेषां मात्राः १-२-१
ज्ञानाग्निदग्धकर्माणं (८ अक्षराणि) “ग्धकर्मा” एतेषां मात्राः १-२-२
तमाहुः पण्डितं बुधाः (८ अक्षराणि) “ण्डितं बु” एतेषां मात्राः १-२-१
अनुष्टुभ् छन्दः in (४-१९)
(6) टिप्पण्यः Notes of self-study
1 Meaning of both पण्डित and बुध is wise person. But बुधाः seem to be the certifying authority to call a person पण्डित.
2 Here the eligibility qualifications to be called a पण्डित are two
For him सर्वे समारम्भाः should be कामसङ्कल्पवर्जिताः
He should be ज्ञानाग्निदग्धकर्मा.
There has been an earlier mention गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः ॥२-११॥
3 The basic purpose for श्रीकृष्णभगवान् to tell all this to अर्जुन was that अर्जुन should behave wisely like a पण्डित, if not like a बुध.
4 A word provoking some deliberation is सङ्कल्प. This word seems to be opposite of the commonplace philosophy of business management, not only business management but management of anything, management of our personal life also. Every enterprise of ours has a सङ्कल्प, some aim or objective to achieve something. The advocacy here that सर्वे समारम्भाः should be कामसङ्कल्पवर्जिताः means that there should be no desires, no aims or objectives.
There is a management philosophy - Management By Objectives (MBO). Philosophy of गीता advocating सर्वे समारम्भाः should be कामसङ्कल्पवर्जिताः seems to be contrary to MBO !
To be कामवर्जित, to have no desire seems to be okay. But how and why to be सङ्कल्पवर्जित why not to have aims or objectives ? This advocacy of being सङ्कल्पवर्जित is mentioned not just here in (4-19) but also in न ह्यसंन्यस्तसङ्कल्पो योगी भवति कश्चन ॥ ६-२॥ Nobody न कश्चन if he has not forsaken सङ्कल्प:, असंन्यस्तसङ्कल्प: becomes योगी, योगी भवति हि.
To have सङ्कल्प: to have aims and objectives means to bear in mind the thought “I shall attain these aims and objectives.” This of course involves ego अहङ्कारः, which of course is the most dangerous enemy on the path of a योगी.
Does it mean that a योगी should do कर्माणि aimlessly ?
5 सर्वे समारम्भाः should be कामसङ्कल्पवर्जिताः means that embarking on any कर्म should be free of any desire or enterprise. If there is no desire or enterprise at the commencement itself, there is no question of there being desire or enterprise any time later. That seems to be the logic of the emphasis on समारम्भाः. This is reemphasized in
सर्वारम्भपरित्यागी यो मद्भक्तः स मे प्रियः ॥ १२-१६॥
Note सर्वारम्भपरित्यागी does not mean forsaking कर्म. It only means forsaking the thought “Now I begin …. this कर्म.” Those words “I begin” smack of ego.
6 To be a पण्डित, one should be ज्ञानाग्निदग्धकर्मा also. What ज्ञान is it, rather, what ज्ञानाग्नि is it which will burn off कर्माणि ? If कर्माणि are burnt off, they can neither bind nor anoint. See श्रीकृष्णभगवान् said about Himself -
न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा ।
इति मां योऽभिजानाति कर्मभिर्न स बध्यते ॥ ४-१४॥
The essence is न मे कर्मफले स्पृहा i.e. He has no aspirations about the fruits or results of कर्म. Having सङ्कल्प: having aims and objectives, practising MBO does mean having aspiration that कर्म should succeed.
7 Note कर्मभिर्न स बध्यते meaning “he (also) is not bound by कर्माणि” means he need not be born again. Not being bound by कर्माणि means being free from the bondage of कर्माणि means being free from the cycle of births and deaths, because being reborn, experiencing another life is only to execute कर्माणि. This is what has been endorsed in ईशोपनिषत् also. See कुर्वन्नेवेह कर्माणि जिजीविषेच्छतं समाः If one wishes to live for a hundred years, that will only by doing कर्माणि, doing कर्माणि only.
8 The sum and substance of this all is that living life is doing कर्माणि, that is unavoidable, not doing कर्माणि is never an option. There is however the option to shun the ego अहङ्कारः, no काम: no सङ्कल्प:. That has to be the mental makeup. That has to be the ज्ञानम्, that has to be the ज्ञानाग्नि: ever aflame !
9 Futility of having काम: and/or सङ्कल्प: is also explained in
पञ्चैतानि महाबाहो कारणानि निबोध मे ।
साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥ १८-१३॥
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् ।
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥ १८-१४॥
तत्रैवं सति कर्तारमात्मानं केवलं तु यः ।
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥ १८-१६॥
Note सिद्धये सर्वकर्मणाम् in (१८-१३) means fulfillment of all tasks, means management of tasks so that they are fulfilled. Five elements are enumerated in (१८-१४) for सिद्धये सर्वकर्मणाम्. They are अधिष्ठानं appropriate location कर्ता capable doer करणं च पृथग्विधम् appropriate tools and materials विविधाश्च पृथक्चेष्टा variety of energies and activities दैवं चैवात्र पञ्चमम् last but not the least providential grace. तत्रैवं सति fulfillment of tasks being such an ensemble of five elements कर्तारमात्मानं केवलं तु यः one who thinks only oneself to be the doer न स पश्यति he knows nothing, he has no ज्ञानम् his ज्ञानाग्नि: is dull, damp, not ignited.
10 It is interesting to study गीता not just by studying the श्लोकः on hand and in only the sequential order but to also take note of how the thought has been better detailed or reemphasized in other scriptures such as ईशोपनिषत् or in गीता itself both in previous and further श्लोकाः.
I think credit should go to लोकमान्य टिळक for setting the style of commentary on गीता as essays first and श्लोकः by श्लोकः delineation next. श्रीओरोबिन्दो’s commentary is “Essays on गीता”. आचार्य विनोबा भावे in his गीताप्रवचने discourses on the गीता very fluently quotes from उपनिषदः. गुरुदेव रानडे’s “गीता as a philosophy of God-Realisation” is a very very scholarly exposition with clear pronouncement that गीता should be studied for the supreme aim of God-Realisation.
11 Having dwelt on the meaning of the श्लोकः at all this length as above, almost having understood the meaning, I ask myself “Can I practise it so ?” The answer is not very confident 😒 ! Only consolation is that my study is sincere.
शुभमस्तु !
-o-O-o-
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