गीताभ्यासे 4-32 एवं बहुविधा यज्ञा + 4-33 श्रेयान्द्रव्यमयाद्यज्ञात्

 Let us study 4-32 and 4-33 together. But it is a good pattern to study the पदच्छेदाः, वाक्यांशशः विश्लेषणम्, अन्वयार्थाः पदाभ्यासाश्च and छन्दोविश्लेषणम् only श्लोकशः, if the sentences are distinct in each श्लोक:. 

The श्लोकः 4-32 is ⇒  

एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे ।

कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे ॥४-३२॥

पदच्छेदैः (४-३२) 

एवम् बहुविधा: यज्ञा: वितता: ब्रह्मण: मुखे ।

कर्मजान् विद्धि तान् सर्वान् एवम् ज्ञात्वा विमोक्ष्यसे ॥४-३२॥

वाक्यांशशः विश्लेषणम् (४-३२)  

अनुक्र.	अव्यया:	अन्ये सुबन्ताः	कर्तृपदीयाः	कर्मपदीयाः	तिङन्ताः	कृदन्ताः
32’1	एवम्	ब्रह्मणः मुखे	बहुविधाः यज्ञाः			वितताः
32’2				तान् सर्वान् कर्मजान्	विद्धि
32’3	एवम्					ज्ञात्वा
32’4					विमोक्ष्यसे

अन्वयार्थाः पदाभ्यासाश्च (४-३२) 

32’1 एवम् बहुविधाः यज्ञाः ब्रह्मणः मुखे वितताः 

1. एवम् - ind. 1 Thus, so, in this manner or way; (referring to what precedes as well as to what follows); अस्त्येवम् Pt. 1 it is so; एवंवादिनि देवर्षौ Ku.6.84; ब्रूया एवम् Me.103 (what follows); एवमस्तु be it so, amen; यद्येवम् so; ।कमेवम् why so; मैवम्, मा मैवम् oh, not so, (do not do so) एवम् has sometimes an adjectival force; एवं वचनम् such words. -2 Yes, quite so (implying assent); सीता-अहो जाने तस्मिन्नेव काले वर्ते । राम- एवम् U.1; एवं यदात्थ भगवन् Ku.2.31. It is also said to have the senses of. -3 likeness. -4 sameness of manner; -5 affirmation or determination; -6 command; or it is often used merely as an expletive. (In the Vedas एवम् occurs very rarely; its place being usually taken up by एव). 

2. बहुविधाः - बहुविध a. of many kinds, manifold, diverse.

3. यज्ञाः - यज्ञः [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. (Every householder, but particularly a Brāhmaṇa, has to perform five such devotional acts every day; their names are :-- भूतयज्ञ, मनुष्ययज्ञ, पितृयज्ञ, देवयज्ञ, and ब्रह्मयज्ञ, which are collectively called the five 'great sacrifices'

4. ब्रह्मणः -  ब्रह्मन् n. [बृंह्-मनिन् नकारस्याकारे ऋतो रत्वम्; cf. Uṇ.4.145.] 1 The Supreme Being, regarded as impersonal and divested of all quality and action; (according to the Vedāntins, Brahman is both the efficient and the material cause of the visible universe, the all-pervading soul and spirit of the universe, the essence from which all created things are produced and into which they are absorbed; अस्ति तावन्नित्यशुद्धबुद्धमुक्तस्वभावं सर्वज्ञं सर्वशक्तिसमन्वितं ब्रह्म Ś. B.) 

5. मुखे - मुख नाम नपुं. 7’1 / मुखम् [खन् अच् डित् धातोः पूर्वं मुट् च cf. Uṇ.5.20] 1 The mouth (fig. also); प्रजासृजा यतः खातं तस्मादाहुर्मुखं बुधाः; ब्राह्मणोऽस्य मुखमासीत् Ṛv.10.90.12; सभ्रूभङ्गं मुखमिव Me.24; त्वं मम मुखं भव V.1 'be my mouth or spokesman'. -2 The face, countenance 

6. वितताः - वि+तन् इति धातुः / तस्य क्त-वि. वितत / अत्र पुं. 1’3 / वितत p. p. 1 Spread out, extended, stretched; अमुं यज्ञं विततमेयाय Ch. Up.1.10.7. -2 Elongated, large, long, broad; विततवपुषा महाहिना Ki.12.22; भवति विततश्वासोन्नाहप्रणुन्नपयोधरम् Māl.10.15. -3 Performed, accomplished, effected 

7. एवम् बहुविधाः यज्ञाः ब्रह्मणः मुखे वितताः = In this way, various kinds of यज्ञाः, are always taking place in the mouth of the ब्रह्मन्  

32’2 तान् सर्वान् कर्मजान् विद्धि 

1. तान् - तत् सर्व. अत्र पुं. 2’3 

2. सर्वान् - सर्व सर्व. अत्र पुं. 2’3

3. कर्मजान् - कर्मज वि. अत्र पुं. 2’3 / कर्मणि जायते इति कर्मज (उपपद-तत्पुरुषः) 

4. विद्धि - विद् इति धातुः / तस्य लोटि म.पु. एक. / विद् विदँ ज्ञाने (to understand, to learn, to know, to realize, to experience, to be sad, to meditate, to think) अदादिः, ०२.००५९ परस्मैपदी, सकर्मकः, सेट् 

5. तान् सर्वान् कर्मजान् विद्धि = know that all these arise from कर्म; 

32’3 एवम् ज्ञात्वा विमोक्ष्यसे 

1. एवम् - ind. 1 Thus, so, in this manner or way; (referring to what precedes as well as to what follows); अस्त्येवम् Pt. 1 it is so; एवंवादिनि देवर्षौ Ku.6.84; ब्रूया एवम् Me.103 (what follows); एवमस्तु be it so, amen; यद्येवम् so; ।कमेवम् why so; मैवम्, मा मैवम् oh, not so, (do not do so) एवम् has sometimes an adjectival force; एवं वचनम् such words. -2 Yes, quite so (implying assent); सीता-अहो जाने तस्मिन्नेव काले वर्ते । राम- एवम् U.1; एवं यदात्थ भगवन् Ku.2.31. It is also said to have the senses of. -3 likeness. -4 sameness of manner; -5 affirmation or determination; -6 command; or it is often used merely as an expletive. (In the Vedas एवम् occurs very rarely; its place being usually taken up by एव). 

2. ज्ञात्वा - ज्ञा धातुः / तस्य क्त्वान्तम् / ज्ञा अवबोधने (to know, to realize, to understand) क्र्यादिः, ०९.००४३ परस्मैपदी, सकर्मकः, अनिट् 

3. विमोक्ष्यसे - वि+मुच् धातुः / तस्य यकि लृटि म.पु. एक. / विमुच् 6 P. 1 To free, liberate.

4. एवम् ज्ञात्वा विमोक्ष्यसे = when you have acquired this Knowledge, you will obtain Release.

छन्दोविश्लेषणम् 

एवं बहुविधा यज्ञा (८ अक्षराणि) “विधा य(ज्ञा)” एतेषां मात्राः १-२-२

वितता ब्रह्मणो मुखे (८ अक्षराणि) “ह्मणो मु” एतेषां मात्राः १-२-१

कर्मजान्विद्धि तान्सर्वान् (८ अक्षराणि) “द्धि तान्स(र्वा)” एतेषां मात्राः १-२-२

एवं ज्ञात्वा विमोक्ष्यसे (८ अक्षराणि) “विमोक्ष्य” एतेषां मात्राः १-२-१

अनुष्टुभ्-छन्दः in ४-३२

****************

The श्लोकः 4-33 is ⇒  

श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप ।

सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ॥४-३३॥

पदच्छेदैः (४-३३) 

श्रेयान् द्रव्यमयात् यज्ञात् ज्ञानयज्ञः परन्तप ।

सर्वम् कर्म अखिलम् पार्थ ज्ञाने परिसमाप्यते ॥४-३३॥

वाक्यांशशः विश्लेषणम् (४-३३)  

अनुक्र.	अव्यया:	अन्ये सुबन्ताः	कर्तृपदीयाः	कर्मपदीयाः	तिङन्ताः	कृदन्ताः
33’1		परन्तप
33’2		द्रव्यमयात् यज्ञात्	ज्ञानयज्ञः श्रेयान्
33’3		पार्थ
33’4		ज्ञाने	सर्वम् अखिलम् कर्म		परिसमाप्यते

अन्वयार्थाः पदाभ्यासाश्च (४-३३) 

33’2 परन्तप द्रव्यमयात् यज्ञात् ज्ञानयज्ञः श्रेयान् 

1. परन्तप - सम्बुद्धौ एक. / परं तपः यस्य सः परन्तपः (बहुव्रीहिः) / परन्तपः = one who has observed extreme penance

2. द्रव्यमयात् - द्रव्यमय वि. अत्र पुं. 5’1 / द्रव्यमय adj. (-यी f.) 1 Material. -2 Having any substance. -3 Consisting of wealth

3. यज्ञात् - यज्ञ नाम पुं. 5’1/ यज्ञः [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. (Every householder, but particularly a Brāhmaṇa, has to perform five such devotional acts every day; their names are :-- भूतयज्ञ, मनुष्ययज्ञ, पितृयज्ञ, देवयज्ञ, and ब्रह्मयज्ञ, which are collectively called the five 'great sacrifices'

4. ज्ञानयज्ञः - ज्ञानेन यज्ञः इति ज्ञानयज्ञः (तृतीया-तत्पुरुषः) 

1. अथवा ज्ञानमयः यज्ञः इति ज्ञानयज्ञः (मध्यमपदलोपी) 

5. श्रेयान् - श्रेयस् वि. अत्र पुं. 1’1 

6. परन्तप द्रव्यमयात् यज्ञात् ज्ञानयज्ञः श्रेयान् = O परन्तप ! the ज्ञानमयः यज्ञः (that is, the यज्ञः performed by sacrificing everything into the Fire of Realisation) is better than the द्रव्यमयः यज्ञः (that is, the यज्ञः, performed by sacrificing materials) ; 

33’4 पार्थ सर्वम् अखिलं कर्म ज्ञाने परिसमाप्यते 

1. पार्थ - पृथायाः अयमिति पार्थः / सम्बुद्धौ एक. /

2. सर्वम् - सर्व सर्व. अत्र नपुं. 1’1 

3. अखिलम् - अखिल a. [नास्ति खिलम् अवशिष्टं यस्य Tv.] 1 Whole, entire, complete; oft. with सर्व. एतद्धि मत्तोऽधिजगे सर्वमेषोऽखिलं मुनिः Ms.1.59

4. कर्म - कर्मन् -m. Viśvakarmā; शक्रस्य नु सभा दिव्या भास्वरा कर्मनिर्मिता Mb.2.7.1. -n. [कृ-मनिन् Uṇ.4.144] 1 Action, work, deed. -2 Execution, performance

5. ज्ञाने - ज्ञान नाम नपुं. 7’1 / ज्ञानम् [ज्ञा-भावे ल्युट्] 1 Knowing, understanding, becoming acquainted with, proficiency; सांख्यस्य योगस्य च ज्ञानम् Māl.1.7. -2 Knowledge, learning; तथेन्द्रियाकुलीभावे ज्ञेयं ज्ञानेन शुध्यति Mb.12.204.2; बुद्धिर्ज्ञानेन शुध्यति Ms.5.109; ज्ञाने मौनं क्षमा शत्रौ R.1.22. -3 Consciousness, cognizance, knowledge; ज्ञानतोऽज्ञानतो वापि Ms.8.288 knowingly or unknowingly, consciously or unconsciously. -4 Sacred knowledge; especially, knowledge derived from meditation on the higher truths of religion and philosophy which teaches man how to understand his own nature and how he may be reunited to the Supreme Spirit (opp. कर्मन्); cf. ज्ञानयोग and कर्मयोग in Bg.3.3

6. परिसमाप्यते - परि+सम्+आप् इति धातुः / तस्य यकि लटि प्र.पु. एक. / आप् आपॢँ व्याप्तौ (to obtain, to pervade, to occupy, to reach, to get) स्वादिः, ०५.००१६ परस्मैपदी, सकर्मकः, अनिट् 

1. Note परिसमापनम् / परिसमाप्तिः (f.) Finishing, completing

7. पार्थ सर्वम् अखिलं कर्म ज्ञाने परिसमाप्यते = because, O पार्थ ! all Actions of all kinds are ultimately merged in ज्ञानम्.

 छन्दोविश्लेषणम् 

श्रेयान्द्रव्यमयाद्यज्ञात् (८ अक्षराणि) “मयाद्य(ज्ञा)” एतेषां मात्राः १-२-२

ज्ञानयज्ञः परन्तप (८ अक्षराणि) “परन्त” एतेषां मात्राः १-२-१

सर्वं कर्माखिलं पार्थ (८ अक्षराणि) “खिलं पा” एतेषां मात्राः १-२-२

ज्ञाने परिसमाप्यते (८ अक्षराणि) “समाप्य” एतेषां मात्राः १-२-१

अनुष्टुभ्-छन्दः in ४-३३ 

टिप्पण्यः Notes of self-study 

1 The translations at 32’1-7, 32’2-5, 32’3-4, 33’2-6 and 33’4-7 are from https://archive.org/details/SrimadBhagavadGitaRahasya-BgTilak-Volumes1And2/SrimadBhagavadGitaRahasya-BgTilak-Vol2/page/n387/mode/2up 

2 The translation of 4-32 is followed by sort of an explanatory note ⇒ 

[The यज्ञाः of physical materials prescribed by the Srutis, such as, the ज्योतिष्टोम etc., are performed by throwing oblations into the Fire; and as the sacrificial fire is supposed to be the mouth of the gods, these sacrifices are stated by the शास्त्राणि to reach the various deities. But, some one may raise the doubt that since the symbolical यज्ञाः mentioned above are not performed in Fire, •which is the mouth of the gods, how can merit be acquired by performing them ? Therefore, in order to remove this doubt, the Blessed Lord now says that these यज्ञाः are performed into the mouth of the Brahman itself. The purport of the second part of the stanza is that he who understands this extended meaning of the performance of a यज्ञ:, and does not understand that word in the narrow meaning given to it by the मीमांसा school, does not remain narrow-minded, but is enabled to understand the form of the ब्रह्मन्. The Blessed Lord now explains which is the most superior of all these kinds of यज्ञाः]

• Frankly I was not comfortable with the mention in 4-32 एवम् बहुविधा: यज्ञा: वितता: ब्रह्मण: मुखे । कर्मजान् विद्धि तान् सर्वान् एवम् ज्ञात्वा विमोक्ष्यसे ॥४-३२॥ The point of discomfort was “how, just by knowing that all यज्ञा: are कर्मजा: would make one eligible for विमोक्ष: ?”

• However this mention that all यज्ञा: are कर्मजा: implies that one must never shirk कर्म, because कर्म leads to यज्ञ:.

• So, not shirking कर्म would keep one devoted to यज्ञ:, which makes one eligible for विमोक्ष:.

• Actually the thought that all यज्ञा: are कर्मजा: is not a new thought. It has been already mentioned यज्ञः कर्मसमुद्भवः ॥ ३-१४॥

• That is an important point in studying गीता, that one must not lose track of what thoughts have been already mentioned. 

3 Translation of 4’33 is also followed by another note ⇒ 

[The word' ज्ञानयज्ञ: has occurred twice later on in the गीता (गीता 9. 15 and 18. 70). The यज्ञाः of materials performed by men, is performed by them for attaining the परमेश्वर. But one cannot attain the परमेश्वर, unless one is acquainted with His form. Therefore, the method of acquiring the Knowledge of the form of the परमेश्वर and of attaining the परमेश्वर by leading a course of life which is consistent with that Knowledge, is known as the ज्ञानयज्ञ:. This यज्ञ: is mental, and is performed with the help of the Reason, and it is naturally considered more worthy than the यज्ञ: of wealth. This ज्ञानम् included in the ज्ञानयज्ञ: is of supreme importance in the Science of Release ; and it is the firm doctrine of the गीता 

that (i) all कर्म is destroyed by means of this ज्ञानम्; 

that, (ii) in any case the ज्ञानम् of the परमेश्वर must ultimately be obtained; and 

that, (iii) there is no Release except by the Acquisition •of ज्ञानम्. 

Nevertheless, I have proved in detail in Chapters X and XI of the गीतारहस्य that the words ‘all Actions of all kinds are ultimately merged in ज्ञानम्’ in this stanza are not to be understood as meaning that after a man has acquired ज्ञानम्, he may give up कर्म. 

The गीता preaches to everybody 

that (i) all Actions must be performed as a matter of duty for universal welfare, though they may not be needed for one's own self; 

that, (ii) as all these Actions are performed with ज्ञानम् that is, with an equable Reason, the person, who performs them, is not affected by the merit or sin of that Action (see, stanza 37 later) ; and 

that (iii) as this ज्ञानयज्ञ: leads to Release, one must perform the यज्ञ: but with ज्ञानम् and with a desireless frame of mind.]

• In the श्लोकः 4’33 श्रीकृष्णभगवान् addresses अर्जुनः both as परन्तप and as पार्थ. That only shows how lovingly श्रीकृष्णभगवान् wants अर्जुनः to understand the philosophical truths. That is how श्रीमद्भगवद्गीता is गीता, a song sung by श्रीकृष्णभगवान्. 

• Of course श्रीकृष्णभगवान् is not at all agreeable to all the arguments of अर्जुनः, about why अर्जुनः thought that the war was not worth fighting. But style of श्रीकृष्णभगवान् is not one of counterarguments, is not of reprimand. 

• Style of श्रीकृष्णभगवान् is loving, musical, sympathetic, empathetic, even repeating the thoughts like a teacher. For example the mention यज्ञा: are कर्मजा: in 4’32 is repetitive of यज्ञः कर्मसमुद्भवः in ३-१४.  

It would be an interesting exercise for a sincere student of गीता to compile thoughts, which are repeated. 

शुभमस्तु !

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