Gita 04.19 – Discern the path of liberation with the vision of the enlightened, not the ignorant
yasya sarve samārambhāḥ
kāma-saṅkalpa-varjitāḥ
jñānāgni-dagdha-karmāṇaṁ
tam āhuḥ paṇḍitaṁ budhāḥ (Bg 4.19)
Word-for-word:
yasya — one whose; sarve — all sorts of; samārambhāḥ — attempts; kāma — based on desire for sense gratification; saṅkalpa — determination; varjitāḥ — are devoid of; jñāna — of perfect knowledge; agni — by the fire; dagdha — burned; karmāṇam — whose work; tam — him; āhuḥ — declare; paṇḍitam — learned; budhāḥ — those who know.
Translation:
One is understood to be in full knowledge whose every endeavor is devoid of desire for sense gratification. He is said by sages to be a worker for whom the reactions of work have been burned up by the fire of perfect knowledge.
Explanation:
yasya sarve samārambhāḥ: One whose all endeavors
kāma-saṅkalpa-varjitāḥ: are free from desires for gratification,
jñānāgni-dagdha-karmāṇam: whose karmic reactions have been burned in the fire of knowledge,
tam āhuḥ paṇḍitaṁ budhāḥ: the wise call such a person truly learned.
The recurrence of the words “budhāḥ” and “paṇḍita” in this verse can cause some confusion. Essentially, it points to the idea that not everyone who is called wise truly understands what wisdom is. For example, if an illiterate person says, “Oh, that person is a scholar of English literature,” it may simply mean that the person knows a little more English than the speaker—but not necessarily that they are a true scholar. Because the speaker lacks understanding of what genuine scholarship entails, their judgment is limited.
That is why this verse makes an important distinction: it is budhāḥ—those who truly know—who call such a person a paṇḍita. Their assessment carries weight because it is rooted in actual understanding.
The words “budhāḥ” and “paṇḍita” appear multiple times in the Bhagavad-gītā. Most notably, paṇḍitāḥ appears in verse 5.18—paṇḍitāḥ sama-darśinaḥ—referring to those who see the same spiritual truth (ātma-tattva) in all living beings.
Similarly, the word “budhāḥ” is used in several places, especially in 10.8, where Kṛṣṇa declares:
ahaṁ sarvasya prabhavo
mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ
budhā bhāva-samanvitāḥ
“I am the source of everything; everything emanates from Me. Understanding this, the wise—budhāḥ—devotes himself to Me with all the emotions of his heart.”
Here, the phrase “yasya sarve samārambhāḥ” refers to “one whose all attempts or endeavors” are purified. It is noteworthy that Kṛṣṇa does not say, “One who gives up all attempts.” He is clearly not endorsing inaction here. Rather, He is emphasizing that one’s efforts should be kāma-saṅkalpa-varjitāḥ—free from desire and selfish intent.
In one sense, kāma and saṅkalpa may appear similar, both referring to desire. However, saṅkalpa carries the connotation of a firm determination or a resolved intent. Thus, kāma-saṅkalpa implies a strong resolution toward fulfilling material or sense desires.
When one acts under the influence of material desires, the mind constantly calculates profit and loss. And when the possibility of loss seems greater than gain, one begins to question: “What’s the point of working? Why do anything at all?” However, there are times when one must act for a higher cause—regardless of success or failure. That higher cause is the pleasure of Kṛṣṇa, or the realization of the soul (ātma).
Essentially, Kṛṣṇa is presenting this elevated principle here. He is guiding us toward a higher dimension of living—where work is done not for material gain, but from a place of selfless devotion and spiritual insight. One who works in this way is operating on a higher plane of consciousness, intelligence, and purpose.
Working with a selfless motive is what leads to jñānāgni-dagdha-karmāṇam—a state in which one’s karmic reactions are burned by the fire of knowledge. This knowledge begins with the understanding that “I am not the body but the soul,” and that “I am here to realize the self.”
At this point in the Gītā, Kṛṣṇa has not yet elaborated extensively on Bhagavat-tattva—the truth about the Supreme Lord—though He has briefly touched on it in verses 5 to 15. The knowledge referred to here can include both knowledge of the self (ātma-jñāna) and of the soul’s relationship with the Lord (sambandha-jñāna). However, the primary focus at this stage remains on karma-yoga, even though these principles are fully applicable in bhakti-yoga as well.
Essentially, it is the fire of spiritual knowledge that destroys karmic bondage. Because what brings about reaction is not merely the action, but the intention behind it. When the intention is self-centered, karmic reactions are inevitable. But when the intention is free from self-interest—centered on duty, detachment, or devotion—there are no binding reactions.
Kṛṣṇa says that if one acts in knowledge—knowing oneself to be the ātmā—and does not act out of material desire, then the karmic reactions are burned in the fire of knowledge. For most people in today’s world, this concept is difficult to grasp. The very idea of “burning karmic reactions” or “working without a fruitive motive” can seem strange or incomprehensible, because many do not recognize the spiritual dimension of life at all.
When we evaluate something, we must do so according to the standards of those who truly understand, not according to the opinions of those who are unaware. Common people may consider something good or bad based on superficial or material criteria. But in a field that requires deep insight—like spiritual life—we must rely on the judgment of the learned.
Therefore, such a person is called a paṇḍita by the budhāḥ—the truly wise. The sages recognize that this kind of person is rare. He is not ordinary. He is a paṇḍita—a truly learned soul.
The Śrīmad-Bhāgavatam also presents a powerful verse that makes a similar point:
śva-viḍ-varāhoṣṭra-kharaiḥ
saṁstutaḥ puruṣaḥ paśuḥ
na yat-karṇa-pathopeto
jātu nāma gadāgrajaḥ (SB 2.3.19)
“Men who are like dogs, hogs, camels, and asses praise others who are similarly degraded—or they glorify those in whose ears the holy name and glories of the Lord, who holds the club (gadāgrajaḥ), have never entered.”
Essentially, the Bhāgavatam is stating that ignorant people glorify other ignorant people. This mutual praise may seem impressive on the surface, but it has no real spiritual value. Despite being celebrated by others, such people remain unaware of the Lord’s glories and cannot save themselves from an inglorious destiny.
However, if we recognize that the truly wise understand the truth, and we choose to follow the standards they set, then we place ourselves on the path of illumination, liberation, and genuine growth. Kṛṣṇa is urging us to adopt that standard—to align our lives with the vision and guidance of those who are spiritually realized.
In Arjuna’s context, Kṛṣṇa advises him not to simplistically assume that someone who renounces the world is necessarily on the path to liberation, and that someone who remains engaged in the world is inevitably bound. That is the vision of the uninformed. The vision of the truly wise is different: a person who acts with unselfish intent—regardless of external engagement—is on the path to liberation. Even if one is involved in something as intense as war, if the motivation is free from selfish desire, that person is considered truly learned. This is the vision of the budhāḥ—the true knowers.
Therefore, Arjuna should align himself with the perspective of the wise—he should act like a truly learned person, and take up his responsibility of fighting the war.
Thank you.
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