Bhagavad Gita Chapter 4, Verse 38

English Translation

Indeed, there is nothing purifying here comparable to Knowledge. One who has become perfected after a (long) time through yoga, realizes That by himself in his own heart.

Detailed Commentary

Explanation of (Gita verse) 4.38: "'Na hi jñānena sadṛśaṁ pavitramiha vidyate' – Here, 'iha' refers to the human realm (manushya loka), because all purity can only be attained in this world. The right and opportunity to achieve purity exist solely in the human body. No other body possesses such a right. Even the rights to various other realms (lokas) are acquired from the human realm itself. All faults and sins (dosha and papa) arise solely from believing in the independent existence of samsara and desiring happiness from it (Gita 3.37). When tattva jñāna (knowledge of the ultimate truth) is attained, the independent existence of samsara ceases, and all sins are destroyed, leading to great purity. Therefore, in this world, there is no other means (sadhana) as purifying as jñāna. Sacrifices (yajña), charity (dana), penance (tapa), worship (puja), vows (vrata), fasting (upavasa), chanting (japa), meditation (dhyana), breath control (pranayama), and all such means, as well as holy places (tirthas) like Ganga, Yamuna, Godavari, all purify a person by destroying their sins. Yet, even among these, there is no means as purifying as tattva jñāna, because they are all instruments (sadhanas) for tattva jñāna, and tattva jñāna is their ultimate goal (sadhya). The Paramatma (Supreme Self) is the purest of the pure – 'Pavitrāṇāṁ pavitram' (Vishnu Sahasranama 10). Being that which grants the experience of that supremely pure Paramatma, tattva jñāna is also exceedingly pure. 'Yogasansiddhaḥ' – The great soul (mahapurusha) whose Karma Yoga has been perfected is referred to here as 'yogasansiddhaḥ'. In the fourth verse of the sixth chapter, the same is called 'yogārūḍhaḥ'. Becoming yogārūḍhaḥ is the final stage of Karma Yoga. As soon as one becomes yogārūḍhaḥ, tattvabodha (realization of truth) occurs. Upon attaining tattvabodha, one's connection (sambandha-viccheda) with samsara is severed. The essence of Karma Yoga is to perform all actions for the benefit of the world (samsara), considering nothing as one's own, and doing nothing for oneself. The flow of resources (samagri) and active power (kriya-shakti) becomes dedicated to the service of samsara. When there is a flow in service, the ego of 'I am a servant' ceases to exist; only service remains. When the servant merges with the served, becoming service itself, then there is a complete disassociation (viyoga or sambandha-viccheda) from the body (sharira) and samsara, which are the functions of Prakriti. Upon disassociation, the independent existence of samsara no longer remains; only action (kriya) remains. This is called the perfect accomplishment (samyak siddhi) of Yoga. The experience of 'Yoga' does not occur due to attachment (asakti) to actions (karma) and their fruits (phala). In reality, disassociation (sambandha-viccheda) from actions and material things is self-evident (svataḥsiddha). Actions and material things are impermanent (anitya), while one's true nature (svarupa) is eternal (nitya). Therefore, the true nature has nothing to gain through actions – this is 'Karmavijñāna'. Upon experiencing Karmavijñāna, attachment even to the fruits of action disappears, and one experiences one's natural, eternal relationship with the Paramatma, which is called 'Yogavijñāna'. The experience of Yogavijñāna itself is the perfect accomplishment (samsiddhi) of Yoga. 'Tat svayaṁ kālenātmani vindati' – The Karma Yogi, upon becoming yogasansiddhaḥ, attains within oneself that very tattva jñāna by which all karmas are destroyed and which is the greatest purifying means in samsara. The Lord had stated that upon approaching a Guru, they would impart the instruction of tattva jñāna – 'Upadekṣyanti te jñānam' (They will instruct you in jñāna). However, while a Guru may impart instruction, it is not certain that tattva jñāna will necessarily be attained through it. Nevertheless, the Lord states that one who acts according to the system of Karma Yoga attains tattva jñāna upon achieving yogasansiddhiḥ. The word 'kālena' (in due course) is particularly noteworthy. By using this word, the Lord has indicated that the experience of tattva jñāna is inevitably attained through Karma Yoga. The implication of giving the word 'svayam' (by oneself) is that to attain tattva jñāna, a Karma Yogi does not require any Guru, scripture (grantha), or any other external means (sadhana). While performing one's prescribed duties (kartavya-karma) according to the method of Karma Yoga, tattva jñāna is attained by oneself. The words 'ātmani vindati' (finds within oneself) mean that a Karma Yogi does not need to go anywhere else to attain tattva jñāna. Upon the perfection of Karma Yoga, the experience of tattva jñāna occurs within oneself. Since Paramatma is all-pervading, Paramatma is also within oneself. Wherever the seeker (sadhaka) acknowledges oneself saying 'I am', there Paramatma resides. But due to identifying with samsara, the Paramatma situated within oneself is not experienced. By correctly practicing Karma Yoga, when disassociation (sambandha-viccheda) from samsara occurs, then the tattva (truth) is blissfully experienced within oneself – 'Nirdvandvo hi mahābāho sukhaṁ bandhāt pramucyate' (O mighty-armed one, free from dualities, one is easily liberated from bondage) (Gita 5.3). The knowledge of Paramatma tattva (truth) is independent of instruments (karaṇa-nirpekṣa). Therefore, its experience can only occur through oneself, not through instruments like the senses (indriyas), mind (mana), intellect (buddhi), etc. Whatever means a seeker (sadhaka) employs to try and know the tattva, in the end, one will know the tattva through oneself. Means like hearing (shravana) and reflection (manana) can be considered traditional tools for removing obstacles in attaining tattva jñāna, but real realization (bodha) occurs through oneself; because the mind, intellect, etc., are all inert (jada). How can that conscious (chinmaya) tattva, which is entirely beyond the inert, be known by the inert? In reality, the experience of tattva occurs through disassociation from the inert, not by means of the inert. Just as the world can be seen with the eyes, but eyes cannot see themselves. A special point: The praise of jñāna by the Lord in this chapter, from verses thirty-three to thirty-seven, highlights the special glory of Jñāna Yoga. However, it does not seem appropriate to truly consider this solely as the glory of Jñāna Yoga. If one considers deeply, it appears to contain a profound intention of the Lord towards Arjuna: that the very tattva jñāna which is so great and pure, you can attain it yourself through Karma Yoga – 'Tat svayaṁ yogasansiddhaḥ kālenātmani vindati' (That one, perfected in Yoga, finds within oneself in due course) (Gita 4.38). The Lord's intention was not for Arjuna to go to jñānis (men of knowledge) to attain jñāna. The Lord's intention was that the very jñāna which is attained with difficulty, by staying with jñānis and through humble questioning and answers, that same jñāna you will certainly attain through Karma Yoga. The Lord is the Mahapurusha (Great Being) even of other mahapurushas. Therefore, how could He tell Arjuna to go to another mahapurusha to learn jñāna? Furthermore, in the forty-first verse of this chapter, having praised Karma Yoga, the Lord explicitly commanded Arjuna in the forty-second verse to engage in battle, remaining established in equanimity (samatā). Connection: Now, in the next verse, the Lord describes the deserving recipient (patra) of jñāna.