🪷 Bhagavad-Gītā · 4.31

4.31 यज्ञशिष्टामृतभुजः eaters of the nectar -- the remnants of the sacrifice? यान्ति go? ब्रह्म Brahman? सनातनम् eternal? न not? अयम् this? लोकः world? अस्ति is? अयज्ञस्य of the nonsacrificer? कुतः how? अन्यः other? कुरुसत्तम O best of the Kurus.Commentary They go to the eternal Brahman in course of time after attaining the knowledge of the Self through purification of the mind by performing the above sacrifices. He who does not perform any of these is not fit even for this miserable world. How then can he hope to get a better world than this (Cf.III.13)

4.31 Yajna-sista-amrta-bhujah, those who partake of the nectar left over after a sacrifice, i.e. those who, after performing the sacrifices described above, eat, during the leisure after the sacrifice, the food called nectar, as prescribed by the injunctions; yanti, reach; sanatanam brahma, the eternal Brahman. For the sake of consistency (with the Upanisads) it is understood that if they (the sacrificers) are seekers of liberation, (then they reach Brahman) in due course of time. [The Upanisads describe the different stages through which those who do good deeds and practise meditation have to pass before reaching the alified Brahman after death. For liberation there is need also of purification of the heart, Thus, they reach Brahman by stages, and not immediately after death. (See Ch. 8.5 and subseent portion; also, Br. 4.3.35 to 4.4.25, etc.)] Even ayam lokah, this world, common to all beings; na asti, ceases to exist; ayajnasya, for one who does not perform sacrifices, for him who does not have to his credit even a single one of the above sacrifices. Kutah anyah, what to speak of the other world which can be achieved through special disciplines; kurusattama, O best among the Kurus!

4.31 He 'who offers no sacrifices,' i.e., he who does not devote himself to obligatory and occasional actions, preceded by the performance of the 'great sacrifices' etc., will not be able to achieve human ends which are associated with the material world and are called by the names of virtue, wealth and worldly satisfactions. How then can the man's supreme end called release (Moksa), which is other than these, be attained? As Moksa, man's supreme end, has been mentioned, other objectives different from it, are named 'this world.' That is, indeed, the material world. [Perhaps the idea is that all types of sacrificers should perform the Panca-Maha-Yajnas, and take the remnants of it as their daily food. Only in this way can we give some meaning to 'ambrosial food' connected with the performance of all the various kinds of sacrifice mentioned in the above verses.]

4.31 Yajna-etc. They enjoy the nectar of the Parananda and the Nirananda, which is of the nature of relaxing in their own Self and which has been ordained-i.e., brought about - by the sacrifice and which is the remnant of the sacrifice in the form of satisfying [the deities of] their own sense-organs. Yet, remaining as Brahman Itself, they get themselves mixed [in this mundane life] to their heart-content. Here we refrain [ourselves] from the free talk of clearly disclosing what is highly secret. Further, here a good amount of tasty secret has been kept well hidden. Yet, this becomes an object of [actual] chewing and [thus] becomes the cause for enjoying (realising) what is Real, in the case of those persons whose [bodily and internal] elements have been ealised by the powerful medicines of the tradition learnt from the revered teachers, pleased with service, laden with very assiduous devotion. In this context other explanations have been offered by [other] commentators. However, let the intellectuals weigh and decide for themselves, those explanations and the etymological interpretations offered by our revered preceptors. So, look ! What is the use of the sport of criticising the statements of those commentators ? Hence let us stick to only what we have begun with.

।।4.31।। प्राचीनकाल में यज्ञकर्म में अग्नि की आहुति देने के पश्चात् जो कुछ अवशिष्ट रह जाता था उसे ही अमृत कहते थे जिसका सेवन भक्तगण ईश्वर का प्रसाद समझकर करते थे। उनका यह विश्वास था कि भक्तिपूर्वक इस अमृतसेवन से अन्तकरण की शुद्धि हो सकती है।इस रूपक के आध्यात्मिक लक्ष्यार्थ पर विचार करने पर ज्ञात होगा कि अवशिष्ट अमृत का अभिप्राय उपर्युक्त यज्ञों के आचरण से प्राप्त फल से है। इन यज्ञों के आचरण का फल है आत्मसंयम अथवा दूसरे शब्दों में संगठित व्यक्तित्व। इस फल को प्राप्त पुरुष ही ध्यानाभ्यास के योग्य होते हैं।संगठित व्यक्तित्व का पुरुष ही ध्यान के लिये आवश्यक मन के समत्व को प्राप्त करके अनन्तस्वरूप ब्रह्म को आत्मरूप से पहचान सकता है। इस श्लोक की दूसरी पंक्ति निषेध की भाषा में उपर्युक्त सिद्धांत को और अधिक स्पष्ट करती है। पुरुषार्थ के बिना आत्मविकास नहीं हो सकता। अकर्मण्यता से कोई किसी भी क्षेत्र में लाभान्वित नहीं हो सकता। निस्वार्थ कर्म के बिना जब इस लोक में ही कोई शाश्वत फल नहीं प्राप्त होता तब परलोक के सम्बन्ध में क्या कर सकता है इस स्थान पर दो शंकाएं मन में उठ सकती हैं। क्या ये सभी मार्ग एक ही लक्ष्य तक पहुँचाते हैं अथवा विभिन्न लक्ष्यों तक तथा दूसरी शंका यह हो सकती है कि क्या ये सब मार्ग भगवान् के बौद्धिक विचार मात्र तो नहीं हैं भगवान् इन शंकाओं का निराकरण करते हुए कहते हैं