Bhagavad Gita Chapter 4, Verse 32

English Translation

Thus, various kinds of sacrifices lie spread at the mouth of the Vedas. Know them all to be born of action. Knowing thus, you will become liberated.

Detailed Commentary

## 4.32 **Commentary** "Evaṁ bahuvidhā yajñā vitatā brahmaṇo mukhe" – From the twenty-fourth to the thirtieth *śloka*, twelve types of *yajña* (sacrifices) have been described. Besides these, the *Vedas* also describe many other kinds of *yajñas*. According to the nature (*Prakriti*) of the *sādhakas* (spiritual aspirants), their devotions (*nishṭhā*) and practices (*sādhanā*) also differ. The *Vedas* also describe *sakāma* (desire-driven) rituals, but these yield only perishable fruits. Those who perform the *sakāma* rituals described in the *Vedas* go to *Svargaloka* (heavenly realms) and, when their *puṇya* (merit) is exhausted, they return to *Mrityuloka* (the mortal realm). Thus, they remain entangled in the bondage of birth and death (Bhagavad Gītā 9.21). Here, we are discussing *yajñas* in the form of *niṣkāma karma* (action without desire for results), which lead to the attainment of the *Paramātmā* (Supreme Self) – "yānti Brahma sanātanam" (Bhagavad Gītā 4.31). The *Vedas* also describe practices such as *śravaṇa* (listening), *manana* (reflection), *nididhyāsana* (contemplation), *prāṇāyāma* (breath control), *samādhi* (meditative absorption), etc., as means to attain the *Paramātmā*. In the fourteenth and fifteenth *ślokas* of the third chapter, it is stated that *yajñas* originate from the *Veda*, and the *Paramātmā* is eternally established in them. The performance of these *yajñas* should be for the attainment of the *Paramātmatattva* (the essence of the Supreme Self). The phrase "tān sarvān" refers to these twelve *yajñas*. "Karmajān viddhi" means that all *yajñas* are born of *karma* (action). All actions performed through the body, speech, and mind are called *karma* – "śarīravāṅmanobhiryatkarma prārabhate naraḥ" (Bhagavad Gītā 18.15). Arjuna desires his own welfare, but considers the duty of war to be a sin and wishes to abandon it. With the words "karmajān viddhi," Bhagavān (the Lord) is saying that even the spiritual practices undertaken after abandoning the duty of war would still be *karma*. Welfare is attained when one severs connection with *karmas*. If the duty of war is performed with detachment, then welfare will be achieved, because it is not *karma* that binds, but attachment that binds (Bhagavad Gītā 6.4). War is your natural *karma* (*svadharma*), therefore performing it is easy for you. "Evaṁ jñātvā vimokṣyase" explains that "I have no desire for the fruits of action, therefore *karma* does not bind me." Similarly, one who understands this is not bound by *karmas*. Then, in the fifteenth *śloka*, Bhagavān said "evaṁ jñātvā" that even *mumukṣu* (those desiring liberation) have acted in this manner, knowing this. In the sixteenth *śloka*, the concept of remaining detached from *karmas* was explained. "Evaṁ jñātvā vimokṣyase" serves as the conclusion of this topic. By abandoning the desire for results and performing *karma* for the welfare of the world, a human being becomes liberated from the bondage of *karma*. Countless actions constantly occur, but humans are bound only by those with which they connect. When one has no connection with any action, then liberation from *karma-bandhana* (bondage of action) is attained. **Connection:** Hearing the description of *yajñas*, a curiosity arises as to which *yajña* is superior. Bhagavān will address this in the following *śloka*.