गीताभ्यासे 4-23 गतसङ्गस्य मुक्तस्य

ॐ 

नमो नम: 

गीताभ्यासे 4-23 गतसङ्गस्य मुक्तस्य      

 A study by S. L. Abhyankar 

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The श्लोकः is ⇒ 

गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः ।

यज्ञायाचरतः कर्म समग्रं प्रविलीयते ॥४-२३॥

1 पदच्छेदैः

गतसङ्गस्य मुक्तस्य ज्ञान-अवस्थितचेतसः यज्ञाय आचरतः कर्म समग्रम् प्रविलीयते | 

2 वाक्यांशशः विश्लेषणम् of (४-२३)

अनुक्र.	अव्यया:	अन्ये सुबन्ताः	कर्तृपदीयाः	कर्मपदीयाः	तिङन्ताः	कृदन्ताः
23’1		गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः
23’2		यज्ञाय		समग्रम् कर्म		आचरतः
23’3			(कर्म समग्रम्)		प्रविलीयते

Note - 

1. It is interesting syntax that the वाक्यांशः समग्रम् कर्म can be, rather, needs to be in the कर्मपदीयाः-column in 23’2 and implicitly in कर्तृपदीयाः-column in 23’3. 

2. The word समग्रम् can be interpreted both as adjective of कर्म or adverbial of प्रविलीयते. 

3 पदाभ्यासाः 

The वाक्यम् is ⇒ 

गतसङ्गस्य मुक्तस्य ज्ञान-अवस्थितचेतसः समग्रम् कर्म यज्ञाय आचरतः (समग्रम् कर्म) प्रविलीयते 

1. गतसङ्गस्य - गतसङ्ग वि. अत्र पुं. 6’1 

1. गतः सङ्गः यस्य सः गतसङ्गः (बहुव्रीहिः) 

2. सङ्गः/ संग: - [सञ्ज् भावे घञ्] 1 Coming together, joining. -2 Meeting, union, confluence (as of rivers); विभाति संगात् स्फटिकोपलो यथा A. Rām.7.5.31. -3 Touch, contact. -4 Company, association, friendship, friendly intercourse; सतां सद्भिः संगः कथमपि हि पुण्येन भवति U.2.1; संगमनुव्रज् 'to keep company with, herd with'; मृगाः मृगैः संगमनुव्रजन्ति Subhās. -5 Attachment, fondness, desire; ध्यायतो विषयान् पुंसः संगस्तेषूपजायते Bg.2.62. -6 (a) Attachment to worldly ties, association with men; दौर्मन्त्र्यान्नृपतिर्विनश्यति यतिः संगात् Bh.2.42; विमुक्त˚ Ku.1.53; Pt.1.169. (b) The subject or cause (हेतु) of attachment 

2. मुक्तस्य - मुक्त वि. अत्र पुं. 6’1 | मुक्त p. p. [मुच्-क्त] 1 Loosened, relaxed, slackened. -2 Set free, liberated, relaxed. -3 Abandoned, left, given up, set aside, taken off. -4 Thrown, cast, discharged, hurled. -5 Fallen down, dropped down from; विदन्ति मार्गं नखरन्ध्रमुक्तैर्मुक्ताफलैः Ku.1.6. -6 Drooping, unnerved; मुक्तैरवयवैरशयिषि Dk. -7 Given, bestowed. -8 Sent forth, emitted. -9 Finally saved or emancipated. -10 Ejected, spit out. -11 Deprived. -12 Absolved or emancipated (from sin or worldly existence); see मुच् also. -13 Opened, blown (as a flower); मुक्तपुष्पावकीर्णेन (शोभिता) Rām.5.1.8. -14 Set up, established (प्रवर्तित); स दण्डो विधिवन्मुक्तः Rām.7.79.9. -क्तः One who is finally emancipated from the bonds of worldly existence, one who has renounced all worldly attachments and secured final beatitude, an absolved saint

3. ज्ञानावस्थितचेतसः - ज्ञानावस्थितचेतस् वि. अत्र पुं. 6’1  

1. ज्ञानेन अवस्थितम् ज्ञानावस्थितम् (तृतीया-तत्पुरुषः) 

2. ज्ञानावस्थितम् चेत: यस्य सः ज्ञानावस्थितचेताः (बहुव्रीहिः) 

3. अवस्थितम् - (अव+स्था)-धातोः क्त-वि. अवस्थित अत्र नपुं. 1’1 | अवस्थित p. p. 1 Remained, stayed; कथमियतं कालमवस्थिता मया विना भवती V.4; remaining, standing firm or fixed; staying, abiding, lasting &c.; R.6.19; एवमवस्थिते K.158 under these circumstances. -2 Firm of purpose, steady; रूपयौवनसम्पन्ना यस्मात्त्वमनवस्थिता Rām.7.30.37. see अनवस्थित. -3 Engaged in prosecuting; following; abiding by; Ms.8.42, ज्ञानावस्थितचेतसः Bg. 4.23.

4. चेत: - चेतस् नाम नपुं. 1’1 | चेतस् n. [चित् करणे असुन्] 1 Consciousness, sense. -2 Thinking soul; वरं वरय राजर्षे क्व ते चेतो निरूप्यताम् Rām.7.57.13; reasoning faculty; संप्रमथ्येन्द्रियग्रामं प्रनष्टा सह चेतसा Mb.1.125.11; चेतोभिराकूतिभिरातनोति Bhāg.5.11.4. -3 The mind, heart, soul; चेतः प्रसादयति Bh.2.23; गच्छति पुरः शरीरं धावति पश्चादसंस्तुतं चेतः Ś.1.34. -4 Will. 

5. ज्ञानावस्थितचेतसः = 

4. यज्ञाय - यज्ञ नाम पुं. 4’1 | यज्ञ: [यज्-भावे न] 1 A sacrifice, sacrificial rite; any offering or oblation; यज्ञेन यज्ञमयजन्त देवाः; तस्माद्यज्ञात् सर्वहुतः &c.; यज्ञाद् भवति पर्जन्यो यज्ञः कर्मसमुद्भवः Bg.3.14. -2 An act of worship, any pious or devotional act.

5. आचरतः - आचरत् वि. अत्र पुं. 6’1 

1. (आ+चर्)-धातोः शतृ-वि. आचरत् 

2. आ+चर् = to perform  

6. कर्म - कर्मन् नाम नपुं. Note 

1. In the वाक्यांशः “समग्रं कर्म यज्ञाय आचरतः” it is द्वितीया एक. 

2.  In the वाक्यांशः “समग्रं कर्म प्रविलीयते” it is प्रथमा एक.  

7. समग्रम् - 

1. If the वाक्यांशः is “समग्रं कर्म” it is adjective of कर्म. 

2. If the वाक्यांशः is “समग्रं आचरतः” or “समग्रं प्रविलीयते” it is adverbial. 

8. प्रविलीयते -  (प्र+वि+ली)-धातोः कर्मणिप्रयोगे लटि प्र.पु. एक. |

1. ली लीङ् श्लेषणे (to adhere, to be absorbed, to dissolve, to unite) दिवादिः, ०४.००३४ आत्मनेपदी, अकर्मकः, अनिट् 

2. ली श्लेषणे (to adhere to, to be absorbed, to get dissolved) क्र्यादिः, ०९.००३६ परस्मैपदी, अकर्मकः, अनिट् 

3. ली द्रवीकरणे (to melt, to make thin) चुरादिः, १०.०३४३ उभयपदी, सकर्मकः, सेट् 

4 सारांशतः Overall Meaning 

This is taken from translation of गीतारहस्य of लोकमान्य टिळक at https://archive.org/details/SrimadBhagavadGitaRahasya-BgTilak-Volumes1And2/SrimadBhagavadGitaRahasya-BgTilak-Vol2/page/n377/mode/2up) 

गतसङ्गस्य मुक्तस्य ज्ञान-अवस्थितचेतसः यज्ञाय आचरतः कर्म समग्रम् प्रविलीयते = (He) Who is without Attachment, free (from love and hate), whose Mind is concentrated on Knowledge (in the shape of an Equable Reason), and who performs Actions (merely) for the purpose of a Yajna, his entire Karma is destroyed. 

5 छन्दोविश्लेषणम् 

गतसङ्गस्य मुक्तस्य (८ अक्षराणि) “स्य मुक्त(स्य)” एतेषां मात्राः १-२-२

ज्ञानावस्थितचेतसः (८ अक्षराणि) “तचेत” एतेषां मात्राः १-२-१

यज्ञायाचरतः कर्म (८ अक्षराणि) “रतः क(र्म)” एतेषां मात्राः १-२-२

समग्रं प्रविलीयते (८ अक्षराणि) “विलीय” एतेषां मात्राः १-२-१

अनुष्टुभ् छन्दः in (४-२३)

(6) टिप्पण्यः Notes of self-study 

The notes below are for four श्लोकाः 4-20 to 4-23 together. 

1 Why are these notes for four श्लोकाः together ? The thought has been that the words and phrases in these four श्लोकाः enumerate the qualities essential for a person to be called a पण्डित if not a बुध. The qualities are ⇒ 

1. कर्मफलासङ्गं त्यक्तवान् = he, who has given up association with the fruit or result of action

2. नित्यतृप्तः = ever contented 

3. निराश्रयः = one who does not possess a Reason, which has taken 'shelter' आश्रयः in the means of obtaining the Fruit of Action, by wishing to do a particular Action

4. कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित् करोति = doing nothing whatsoever, though he may be engrossed in performing Actions

5. निराशीः = having no expectations, no aspirations 

6. यतचित्तात्मा = having control on mind 

7. त्यक्तसर्वपरिग्रहः = one, who has given up receiving anything 

8. केवलं शारीरं कर्म कुर्वन् = performing actions only for sustenance of body 

9. नैव किल्बिषम् आप्तवान् = not getting any blemish 

10. यदृच्छालाभसन्तुष्टः = contented with whatever is obtained by chance 

11. द्वन्द्वातीतः = one who has overcome all doubts, one who has transcended all dualities 

12. विमत्सरः = Not having envy or enmity unto anybody, having no greed, having no inferiority complex, having no selfish interest 

13. सिद्धावसिद्धौ समः = one, who considers it the same, whether there is success for the Action or not 

14. गतसङ्गः = (He) Who is without Attachment, free (from love and hate)

15. मुक्तः = One who is finally emancipated from the bonds of worldly existence, one who has renounced all worldly attachments and secured final beatitude, an absolved saint 

16. ज्ञानावस्थितचेताः = one, whose Mind is concentrated on Knowledge (in the shape of an Equable Reason), 

17. समग्रं कर्म यज्ञाय आचरन् = who performs Actions (merely) for the purpose of a यज्ञ, rather, performing all actions only as यज्ञ i.e. offering to the Supreme 

2 Comes to mind our visit to Rome on April 25, 2010, when we could not visit the Vatican, because a beatification, the ceremony of according sainthood was scheduled on that day. See https://en.wikipedia.org/wiki/Angelo_Paoli 

It seems beatification by the Papal council is similar to बुधाः according the qualification पण्डित to a person. But there seems to be a big difference. बुधाः can call a person पण्डित even when he is living. Beatification requires proof of miracles experienced posthumously. In the list of qualities enumerated above, there is no mention of ‘miracles’, though, to be able to inculcate those qualities is nothing less than a miracle. 

3 To me बुधाः according the qualification पण्डित to a person seems more like a panel of persons with doctoral qualification in a particular subject awarding doctorate to a candidate, based on his research thesis, which he has to defend in front of the panel. Or this could be considered similar to a committee awarding Nobel prizes to different persons in different subjects. The qualification बुध or even the qualification पण्डित is in respect of philosophical, rather, spiritual attainment. 

4 The mute point actually is “Does the qualification matter to the person ?” Does he inculcate the qualities, with any  aspiration for that qualification ? He is already फलासङ्गं त्यक्तवान्, नित्यतृप्तः, निराश्रयः, निराशीः, त्यक्तसर्वपरिग्रहः, सिद्धावसिद्धौ समः, which all have the meaning ‘being devoid of any aspiration’. 

5 The seventeen qualities seem to excel beyond all virtues also, beyond extreme virtuosity, which state of गुणातीतता is suggested, rather, advocated in ⇒ 

गुणानेतानतीत्य त्रीन्देही देहसमुद्भवान् ।

जन्ममृत्युजरादुःखैर्विमुक्तोऽमृतमश्नुते ॥ १४-२०॥

गुणान् एतान् अतीत्य त्रीन् = by transcending these three grades तमः, रजः, सत्त्वम्, one becomes विमुक्तः, attains emancipation from जन्ममृत्युजरादुःखै: the anxieties of birth, death, aging and ill health, attains immortality अमृतम् अश्नुते. 

6 Interesting it is to note that गुणातीतता is even beyond extreme virtuosity. There are lists of virtues in अद्वेष्टा सर्वभूतानां (12-13) to (12-19) also in (13-7) to (13-11), again in (16-1) to (16-3) and also in (18-42) to (18-44). Some virtues repeat. It would become a good exercise to compile a non-repetitive list of virtues. There is a list of vices also in the sixteenth chapter. Alternatively antonyms of virtues become vices. The basic idea of these lists, including the list of seventeen qualities of a बुध or पण्डित can be taken to be check-lists for self-assessment, for us to check for ourselves, how good or how bad we are and strive for upgrading ourselves. 

7 Study of गीता is benevolent, because one gets these nicely versified check-lists. 

 शुभमस्तु !

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