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Bhagavad Gita Chapter 4.19

yasya sarve samarambha?

kama-sa?kalpa-varjita?

jñanagni-dagdha-karma?a?

tam ahu? pa??ita? budha?

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.

Author Name:-Sri Ramanuja

Purport

Sri Ramanuja

4.19 In the case of an aspirant for release, all undertakings of actions in the form of obligatory, occasional and desiderative acts accomplished through the acquisition of materials for their performance as also other works, are free from desire, i.e., are devoid of attachment to fruits. They are devoid of delusive identification. If the mind identifies the self with Prakrti and its Gunas, it is Sankalpa, i.e., ‘delusive identification.’ Genuine Karma Yoga is free from such identification. Such identification is overcome through contemplation on the real nature of the self as different from Prakrti. Those who know the truth call him a sage, who acts in this way and whose previous Karmas are thereby burnt up by the fire of knowledge of the real nature of the self generated along with his actions. He is a true Karma Yogin. Thus that knowledge is involved in true Karma Yoga, is established. Sri Krsna elaborates this point again:

Author Name:-Sri Adi Shankaracharya

Purport

Sri Adi Shankaracharya

4.19 Budhah, the wise, the knowers of Brahman; ahuh, call; tam, him; panditam, learned, in the real sense; yasya, whose, of the one who perceives as stated above; samarambhah, actions-whatever are undertaken; are sarve, all; kama-sankalpa-varjitah, devoid of desires and the thoughts which are their (desires’) causes (see 2.62)-i.e., (those actions) are performed as mere movements, without any selfish purpose: if they are performed by one (already) engaged in actions, then they are for preventing people from going astray, and if they are done by one who has withdrawn from actions, then they are merely for the maintenance of the body-; and jnanagni-dagdha-karmanam, whose actions have been burnt away by the fire of wisdom. Finding inaction etc. in action etc. is jnana, wisdom; that itself is agnih, fire. He whose actions, karma, described as good and bad, have been dagdhani, burnt away by that fire of wisdom, is jnana-agni-dagdha-karma. However, one who is a perceiver of ‘inaction’ etc. [Perceiver of inaction etc.: He who knows the truth about action and inaction as explained before.-Tr.] is free from actions owing to the very fact of his seeing ‘inaction’ etc. He is a monk, who acts merely for the purpose of maintaining the body. Being so, he does not engage in actions although he might have done so before the dawn of discrimination. He again who, having been engaged in actions under the influence of past tendencies, later on becomes endowed with the fullest Self-knowledge, he surely renounces (all) [Ast. adds this word sarva, all.-Tr.] actions along with their accessories as he does nnot find any purpose in activity. For some reason, if it becomes impossible to renounce actions and he, for the sake of preventing people from going astray, even remains engaged as before in actions-without attachment to those actions and their results because of the absence of any selfish purpose-, still he surely does nothing at all! His actions verily become ‘inaction’ because of having been burnt away by the fire of wisdom. By way of pointing out this idea, the Lord says:

Author Name:-Sri Madhvacharya

Purport

Sri Madhavacharya

In this verse and the next five verses Lord Krishna describes the nature of karma or prescribed Vedic activities. The knowledge that one is completely dependent upon the Supreme Lord and that the Supreme Lord alone is the actual performer of all actions guarantees that all reactions to actions are neutralised by the fire of wisdom.

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Slogam 19

Bhagavad Gita Chapter 4.19

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