Bhagawad Gita Ch.4 Ver.37 to the end of the chapter [Sri Adi Shan kara]

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37.0 How does knowledge destroy sin? The answer is offered with an

example.

 

37. As a kindled fire reduces all fuel to ashes, so, Arjuna! does the

fire of knowledge reduce all works to ashes.

 

37.1 Just as fire well-kindled reduces faggots to ashes, O Arjuna! so the

fire of knowledge reduces all works to ashes, i.e., robs them of their power

to produce effects. Of course, literally, the fire of knowledge, does not

reduce works to ashes as though works constituted fuel. Hence the idea is

that right perception robs all works of their power to generate effects.

Propriety suggests that the works that have effected the present body of the

knower are exhausted through experience of the fruits they have borne; vide

the Sruti: 'He has to wait only as long as he is unreleased; then, he

attains perfection' (Chandogya Upanishad 6.14.2). Hence only those works,

which were done in countless prior lives before the dawn of knowledge, and

which have not begun to bear fruits, as well as those which coexist with

knowledge, are burnt up.

 

On account of this,

 

38. Nothing exists here as purifying as knowledge. Perfected in Yoga, in

course of time, one wins it in one's own Self.

 

38.1 There is nothing here comparable to knowledge as purifier. One

'perfected', i.e. made pure and made competent and intent on liberation

through the practice of Yoga, meaning Karma Yoga and the Yoga of

Concentration, wins it (this knowledge) in the Self after the lapse of a

long time. This is the idea.

 

39. The man of faith, who has mastered his senses and who is intent on

it, wins knowledge. Winning knowledge, he attains without delaythe peace

supreme.

 

39.1 The 'man of faith' or one endowed with faith wins knowledge. Though

faithful one may proceed slowly; hence the qualification 'intent on it'. He

applies himself to the means of winning knowledge such as approaching a

teacher etc. Though 'intent', his senses may may not have been mastered;

hence the further qualification, 'who has mastered his senses' i.e., who has

withdrawn his senses from their objects. Such a man, faithful, intent on

knowledge and master of his senses, is bound to gain knowledge. Prostration

and so forth (4.34) may very well be external and uncertain of result as he

may be hypocritical. This however is out of question where faith etc., are

present. They constitute the unfailing means to knowledge.

 

39.2 What follows from the gain of knowledge? Winning knowledge, the

peace supreme, liberation or withdrawal is attained 'without delay',

immediately. That liberation immediately follows from right perception is

the unshakable doctrine established by all the sastras.

 

40.0 No doubt is admissible in this respect; doubt is most despicable,

indeed. How?

 

40. The ignorant, the unfaithful, the doubting self perishes. Neither

this world nor the next nor happiness accrued to the doubter.

 

40.1 He is ignorant who knows not his Self. 'The unfaithful' reposes no

faith in the words of the teacher and in the sastras. The doubter has a

mind that entertains doubts. All these perish. Though the ignorant and the

unfaithful perish, they do not do so to the same extent as the doubter. He

is the worst sinner. How? Even this work-a-day world he can't claim; so

too, the next world to come. Neither is happiness his, about which also his

mind may doubt. Therefroe, doubt must be discarded. Why?

 

41. Arjuna! works bind not him who is vigilant, who, through Yoga, has

renounced works and who has slain doubts with knowledge.

 

41.1 Works do not bind him, who, through the Yoga of realisation of the

supreme Reality, has renounced all works, righteous and unrighteous. How

does he renounce works through Yoga? By means of knowledge-by the

perception of the identity of the Self with God-he has cut throuhg all

doubts. This renouncer of works, who is vigilat, works not, as the

operation of the constituents does not bind his case; i.e., they do not

generate for him effects adverse, favourable etc.

 

42.0 Since he, whose doubts have been slain with knowledge caused by the

attenuation of impurities due to the practise of Karma Yoga, is not bound by

the works consumed by the fire of knowledge and since the doubter of the

efficacy of knowledge and works perishes,

 

42 Therefore, O Bharata prince! with the sword of knowledge slay the

doubt in the heart born of nescience; resort to Yoga and stand up.

 

42.1 Therefore, slay this most wicked doubt in the heart or intellect,

born of nescience or lack of discrimination. Slay it with the sword of

knowledge or right perception. Knowledge of the self is the sword, and

doubt has the Self as its object. None may slay another's doubt. He who

doubts about the Self is the slayer thereof. Destroying this doubt that may

work one's destruction, practise Karma Yoga, the means of right perception.

Stand up to wage this battle, O Bharata Prince.

 

Thus ends the Commentary on the Jnana Karma Sanyasa Yoga of Adi

Shankaracharya.