Bhagavad Gita 2.40

[Paramananda das]

Chapter 2. Contents of the Gita Summarized

TEXT 40

nehabhikrama-naso 'sti pratyavayo na vidyate svalpam apy asya dharmasya trayate mahato bhayat

SYNONYMS

na--there is not; iha--in this world; abhikrama--endeavoring; nasah--loss; asti--there is; pratyavayah--diminution; na--never; vidyate--there is; svalpam--little; api--although; asya--of this; dharmasya--of this  occupation; trayate--releases; mahatah--of very ; bhayat--danger.

TRANSLATION

In this endeavor there is no  loss or diminution, and a little advancement on this path can protect one from  the most dangerous type of fear.

PURPORT

Activity in Krsna consciousness, or  acting for the benefit of Krsna without expectation of sense gratification, is  the highest transcendental quality of work. Even a small beginning of such  activity finds no impediment, nor can that small beginning be lost at any stage.  Any work begun on the material plane has to be , otherwise the whole attempt becomes  a failure. But any work begun in Krsna consciousness has a permanent effect,  even though not finished. The performer of such work is therefore not at a loss  even if his work in Krsna consciousness is incomplete. One percent done in Krsna  consciousness bears permanent results, so that the next beginning is from the  point of two percent; whereas, in material activity, without a hundred percent  success, there is no profit. Ajamila performed his duty in some percentage of  Krsna consciousness, but the result he enjoyed at the end was a hundred percent,  by the grace of the Lord. There is a nice verse in this connection in Srimad-Bhagavatam:

tyaktva sva-dharmam caranambujam harer bhajann  apakvo 'tha patet tato yadi yatra kva vabhadram abhud amusya kim ko vartha apto 'bhajatam sva-dharmatah

"If someone gives up self-gratificatory  pursuits and works in Krsna consciousness and then falls down on account of not  completing his work, what loss is there on his part? And, what can one gain if  one performs his material activities perfectly?" (Bhag. 1.5.17)  Or, as the Christians say, "What profiteth a man if he gain the whole world yet  suffers the loss of his eternal soul?" Material activities and their results end with the body. But  work in Krsna consciousness carries a person again to Krsna consciousness, even  after the loss of the body. At least one is sure to have a chance in the next  life of being born again as a human being, either in the family of a great  cultured brahmana or in a rich aristocratic family that will give one a  further chance for elevation. That is the unique quality of work done in Krsna  consciousness.

Commentary by Sri Visvanatha Cakravarti Thakur

There are two types of yoga explained in this section of the chapter: in the form of bhakti, including hearing chanting and other such activities; and in the form of activities offered to the Lord without personal desire (niskama karma yoga), which is expressed starting with the verse karmany evadhikaras te (BG 2.47). Before that, however, bhakti is discussed. Because bhakti alone, and no other process, is beyond the three modes, a person transcends the modes only by performing bhakti yoga. Thus the statement nistraigunyo bhava to Arjuna (BG 2.45) indicates that this section is about bhakti. The nirguna nature of bhakti is also well supported by the statements of the eleventh canto of Bhagavatam. Jnana and karma cannot be said to be nistraigunya because of the presence of sattva in jnana, and rajas in karma.

And the bhakti found in karma yoga in the form of offering to the Lord is present there just makes karma lose its uselessness and bear material fruits. This process of karma yoga does not have the designation of bhakti proper because predominance of bhakti is absent. If one considers karma offered to the Lord to be bhakti, then what would the designation karma refer to? If one says that it refers to karma not offered to the Lord, that cannot be, for Narada says,

naiskarmyam apy acyuta-bhava-varjitam na sobhate jnanam alam niranjanam kutah punah sasvad abhadram isvare na carpitam karma yad apy akaranam

Knowledge of self-realization, even though free from all material affinity, does not look well if devoid of a conception of the Infallible [God]. What, then, is the use of fruitive activities, which are naturally painful from the very beginning and transient by nature, if they are not utilized for the devotional service of the Lord? SB 1.5.12

This statement indicates that karma devoid of the Lord is completely useless.

Therefore, in this verse and in the verses till 45, bhakti, characterized only by hearing, chanting, and other devotional acts, practiced only to attain the sweetness of the Lord's lotus feet, is being defined.

Of course, niskama karma yoga will also be defined. Both of these are indicated by the word buddhi yoga mentioned in verse 39. In the phrase dadami buddhi yogam tarn yena mam upayanti te (BG10.10), the word buddhi yoga indicates bhakti yoga. In the phrase durena hy avaram karma buddhi yogad dhananjaya (BG 2.49), the word buddhi yoga indicates niskama karma yoga.

Thus, this present verse is a glorification of the process of bhakti with hearing and chanting, which is beyond the modes of nature. In bhakti yoga there is no destruction (nasah), and there is also no sin incurred (pratyavaya), if the practice has just begun (abhikrama) and then stopped. If karma yoga, however, is begun and then stopped, there is both destruction of the fruits of karma yoga and sinful reaction as well.

"But then, by non-performance of bhakti which he is supposed to do, the aspiring practitioner also should not get any results."

"Whatever little bhakti was there by the initial practice (svalpam apy asya dharmasya) will certainly deliver him from the bondage of samsara (mahato bhayat)."

This is understood from such verses as the following:

yan-nama sakrcchravanat pukkaso 'pi vimucyate sarhsarad

Merely by hearing the holy name of Your Lordship only once, even candalas, men of the lowest class, are freed from all material contamination. SB 6.16.44

And it is also seen in the example of Ajamila and others.

One can see that the following statement by the Lord has the same meaning:

hy angopakrame dhvamso mad-dharmasyoddhavanv api maya vyavasitah samyan nirgunatvad anasisah

My dear Uddhava, because I have personally established it, this process of devotional service unto Me is transcendental and free from any material motivation. Certainly a devotee never suffers even the slightest loss by adopting this process. SB 11.29.20

In the Bhagavatam verse quoted above, Krishna also shows the cause of indestructibility of bhakti. As it is beyond the gunas, it never can be destroyed. That can be seen even in the verse under discussion. One cannot say however that niskama karma yoga, even by being offered to the Lord, is beyond the modes of nature, for it is said:

mad-arpanam nisphalam va sattvikam nija-karma tat

Work performed as an offering to Me, without consideration of the fruit, is considered to be in the mode of goodness. SB 11.25.23

This verse indicates that niskama karma yoga, even offered to the Lord, is in the material mode of sattva (and therefore subject to destruction).

Rudra Vaisnava Sampradaya: Visnuswami Sridhara Swami's Commentary It may be put forth that activities such as farming sometimes fails to  produce results due to natural phenomena such as variations in weather, drought,  flooding etc. Also it may be submitted that there are chances of incurring  reactions in the performance of spiritual rituals if the mantras are spoken  improperly or if there are any defects performing the prescribed Vedic ceremony.  So there may be some doubt regarding how bondage from actions can be effectively  neutralised by karma yoga or the science of the individual consciousness  attaining the Ultimate consciousness by performing actions as a matter of duty.  These doubts are now being alleviated in this verse where it states that by the  path of karma yoga, being free from fruitive desires there is no loss or  diminution from any endeavour which is undertaken in righteousness nor is any  effort wasted as is the case with actions having fruitive desires. In this there  is no possibility of incurring any sin or from such actions as these actions performed in  righteousness are surrendered to the Supreme Lord and completely free from the  desire of fruitive results. Moreover even the smallest amount of effort on this  path of righteousness saves a living entity from danger of transmigration of being  born again and again in the material existence endlessly.

Brahma Vaisnava Sampradaya: Madhvacarya Madhvacarya's Commentary In the Agni Purana it is stated: That pseudo devotion, inconsistant devotion and defective devotion due to  insufficient knowledge or deviation from the Vedic injunctions renders any  chance for reciprocation with the Supreme Lord as futile and in vain. Keeping in mind the preceding words it can be seen that even without any  intention whatsoever of propitiating the Supreme Lord; by the performance of  righteous actions without any desire for reward or recognition, whether or incomplete  righteousness is most certainly accrued to the followers of the Supreme Lord  regardless. This eternal truth was initiated in the Satya Yuga for the benefit  of the worlds in the Vedic scriptures. Except by the mercy of the Supreme Lord  pleasure neither a drop of rain may fall; nor a blade of grass may grow. A  spiritually intelligent living entity should always be a humble servant of the  transcendental Supreme Lord Krishna serving Him with loving devotion without any  desires. A living entity reading this material should understand it completely  should never have any reservation that there is anything equal to or superior to  Him. One should understand that according to revealed scriptures everything in  existence has been created by Him and everything in existence is subordinate to  Him. Accordingly even the gradation of His eternal and phenomenal incarnations  and expansions is determined. These eternal truths initiated by the Supreme Lord  Himself are fruitful in Treta Yuga, especially fruitful in Dvarapa Yuga and most  especially fruitful in kali yaga. Therefore it should be clearly understood that  the blessing of salvation can only be bestowed upon those who by spiritual  knowledge have factually attained actual communion with the Supreme Lord  Krishna. The Vedic scriptures are eternal and are instruments of superior knowledge.  Righteousness or dharma is also superior and of much more import than the  propitiation of various demigods. Even better than all is having factual  knowledge of the Supreme Lord is the best of all attributes. Whatever is  offerred at the summation of yagna, that verily is for the Supreme Lord. Those  knowers of the Vedas return to earth again after enjoying the celestial spheres  and again performing meritorious service to the Supreme Lord they again go to  the celestial spheres. Awareness of the status and gradation of the various  demigods and performing actions which are beneficial to them brings with it  similar results in the material existence. However without having comprehensive  knowledge according to the Vedic scriptures of the paramount position of the  Supreme Lord Krishna, as the Supreme Lord over all there is, all ones prayers,  penance and longing for heavenly realms will be in vain; for without  relinquishing attachment to the senses and without constant remembrance of the  Supreme Lord Krishna even knowledge of the Vedas is in vain. But still due to  having some piety they gradually are redeemed by the Supreme Lord at the end  when they have realised that surrendering all actions unto the Supreme Lord  according to the Vedic injunctions after living many lives performing  meritorious actions. One who has not realised the Supreme Lord Krishna's paramount position over  all there is, even if they perform all the rituals enjoined in the Vedas cannot  be spoken of as a real knower of Vedanta. The word vada means speech. One who  speaks about the Supreme Lord Krishna who is the Ultimate goal of the Vedas  without factually understanding His Supreme position is merely theoretical. One  should not be engrossed in debative arguments about the Vedas with living  entities of no piety or to those who purposely perform sinful activities or to  those who are incorrigible. These unfortunate living entities descend to the  worlds of obscurity and darkness perpetually and which are without a beginning  and an end. In the Vedic scriptures these worlds are known as vavra meaning from  whence there is no return and were dwell living entities languishing in  nescience.

Sri Vaisnava Sampradaya: Ramanuja Ramanuja's Commentary Ramanuja. Bhagavad-Gita: chapter 2, verse 41 The Supreme Lord Krishna is reaffirming that the science of yoga  rather than the various methods of action prescribed in the Vedic scriptures is  the one path that has guaranteed certainty. The word vyavasaya derived  from nischayameans certainty. The unshakeable conviction one has of such  a decisive nature is that which the aspirant of salvation possesses and which  can be understood by the actions they perform. The strength of this unshakeable  conviction is directly connected to one's understanding of the eternal reality  of the soul's immortality. Fragmented and not evolved is that mind which  entertains ideas of performing actions for the reaping of results. People of  this type vaguely know that the soul exists, although mistakenly attributing it  as being part of the body and no more knowledge is required in their case as  their material wishes for wealth and fame and even heaven can be obtained  without having accurate, precise knowledge of the actual transcendental position  of the eternal soul. But on the other hand the conviction of certainty is unique in its singleness  of purpose and focused aim. All actions executed by such a living entity has for  its sole objective salvation and the means is yogawhich is the science  of the individual consciousness attaining communion with the Ultimate  Consciousness. This is the essence of the Vedic scriptures which lead to this  conclusion and such being the case there can arise only one unshakeable  conviction to one possessing spiritual insight. For the fulfilment of one single attainment being salvation all actions are  dedicated by one fixed in the firm resolve for salvation. Hence as the primary  objective of the Vedic scriptures is one, the firm resolve as regarding the  purpose of all actions can be but one as in the case for example of the six  different kinds of rituals called Darsa-purnamasa.Three rituals are to  be performed on the new moon and three are to be performed on the full moon. In  their performance they all differ in regards to execution yet they may be said  to constitute a single aim for when all are directed to obtaining a single fruit  all there seperate differences may be understood as part of a whole. Whereas in the case of those with fragmented and unfocused minds who engage  in various activities each intended to acquire some result such as heaven,  wealth, fame, power and so forth and so on the schemes are endless as the  desires are endless. Even the results are diverse as in the case again of the Darsa-purnamasa,for although the rituals are directed to be performed  for the obtainment of a specific goal, yet they confer minor benefits as well  such as good health, vigor and long life. Thus it is stated that the mentality  of those not evolved is endless and ramifying. The conclusion of this verse is that all nitya or daily rites and all naimittikaor occasional rites for specific times prescribed in the Vedic  scriptures shall be performed with the sole aim of ultimate salvation as the  purpose. Although each rite individually is capable of giving its own temporary,  material reward; but all such rewards are to be ignored while holding focus  solely on salvation. As for fruitive rites and rituals desiring some material benediction, these  shall be performed in the manner prescribed for the four varnas or  classes of cultured life being brahmana, ksatriya, vaisya, and sudra in  the four asramas or stages of cultured life being brahmacarya or  celibate life, grihasta or married life, vanaprastha or  renunounced life and sannyasaor dedication and focus solely on the  Supreme Lord. Accordingly they should also resign the acquired results of their  efforts in favor of salvation. In the next three verses will be seen that those who engage solely in  fruitive activities are condemned.

Kumara Vaisnava Sampradaya: Nimbaditya Kesava Kasmiri's Commentary In the normal course of events actions and merits have a finish at the end of  ones lifetime. The actions have a conclusion in this world and the merits have a  conclusion in the next world. It is likened as to a farmer tilling his crops, by  industrious action the merits of an abundant harvest are assured. But if he is  to omit any of the steps such as watering or pruning within the process the  harvest is put into jeopardy. Similarly the demerit of non-comittance by Arjuna  is also possible if any action of his duty is not performed. In this regard then  by only acting without fruitive desires does not guarantee freedom from the  shackles of bondage in the material existence. But here Lord Krishna explains in  bhakti-yoga which is His exclusive loving devotional service there is an  exemption to the aforementioned rule and that there is never any loss or  dimunition to those who are fortunate enough to perform bhakti-yoga in this  lifetime or any lifetime. Unlike the cultivation of farming which is always beset by problems of weather, drought, blight and numerous unexpected  difficulties. In bhakti-yoga there is no chance of contrary results or fear of  demerits in committance or non-committance when carrying out devotional service  for the ultimate satisfaction of the Supreme Lord. Hence even the slightest  effort in the cultivation of bhakti-yoga which is without fruitive desires and  which is also known as acting selflessly assures one complete protection and  inevitably saves one from transmigration and the endless cycle of birth and  death in the material existence.